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मनु-स्मृतिः       manu-smṛtiḥ - chapter-9

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पुरुषस्य स्त्रियाश्चैव धर्मे वर्त्मनि तिष्ठतोः ।
संयोगे विप्रयोगे च धर्मान वक्ष्यामि शाश्वतान ॥१॥
1. puruṣasya striyāścaiva dharme vartmani tiṣṭhatoḥ ,
saṁyoge viprayoge ca dharmān vakṣyāmi śāśvatān.
1. puruṣasya striyāḥ ca eva dharme vartmani tiṣṭhatoḥ
| saṃyoge viprayoge ca dharmān vakṣyāmi śāśvatān
1. puruṣasya striyāḥ ca eva dharme vartmani tiṣṭhatoḥ saṃyoge ca viprayoge śāśvatān dharmān vakṣyāmi.
1. I will indeed declare the eternal principles (dharma) for a man and a woman who abide by their intrinsic nature (dharma), concerning both their union and their separation.
अस्वतन्त्राः स्त्रियः कार्याः पुरुषैः स्वैर्दिवानिशम ।
विषयेषु च सज्जन्त्यः संस्थाप्या आत्मनो वशे ॥२॥
2. asvatantrāḥ striyaḥ kāryāḥ puruṣaiḥ svairdivāniśam ,
viṣayeṣu ca sajjantyaḥ saṁsthāpyā ātmano vaśe.
2. asvatantrāḥ striyaḥ kāryāḥ puruṣaiḥ svaiḥ divāniśam
viṣayeṣu ca sajjantyaḥ saṃsthāpyāḥ ātmanaḥ vaśe
2. striyaḥ asvatantrāḥ kāryāḥ svaiḥ puruṣaiḥ divāniśam
ca viṣayeṣu sajjantyaḥ ātmanaḥ vaśe saṃsthāpyāḥ
2. Women should be kept dependent by their own male guardians day and night. For they tend to become attached to sense objects, they should be kept under their (guardians') control (ātman).
पिता रक्षति कौमारे भर्ता रक्षति यौवने ।
रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यमर्हति ॥३॥
3. pitā rakṣati koṁāre bhartā rakṣati yauvane ,
rakṣanti sthavire putrā na strī svātantryamarhati.
3. pitā rakṣati kaumāre bhartā rakṣati yauvane putrāḥ
rakṣanti sthavire na strī svātantryam arhati
3. pitā kaumāre rakṣati bhartā yauvane rakṣati putrāḥ
sthavire rakṣanti strī na svātantryam arhati
3. A father protects a woman in her childhood, a husband protects her in her youth, and sons protect her in old age. A woman does not deserve independence.
कालेऽदाता पिता वाच्यो वाच्यश्चानुपयन पतिः ।
मृते भर्तरि पुत्रस्तु वाच्यो मातुररक्षिता ॥४॥
4. kāle'dātā pitā vācyo vācyaścānupayan patiḥ ,
mṛte bhartari putrastu vācyo māturarakṣitā.
4. kāle adātā pitā vācyaḥ vācyaḥ ca anūpayan patiḥ
mṛte bhartari putraḥ tu vācyaḥ mātuḥ arakṣitā
4. kāle adātā pitā vācyaḥ ca anūpayan patiḥ vācyaḥ
tu bhartari mṛte arakṣitā putraḥ mātuḥ vācyaḥ
4. A father who does not give his daughter in marriage at the proper time is to be censured. And a husband who does not fulfill his marital duties (e.g., provide support or approach her) is to be censured. But when the husband has died, a son who does not protect his mother is to be censured.
सूक्ष्मेभ्योऽपि प्रसङ्गेभ्यः स्त्रियो रक्ष्या विशेषतः ।
द्वयोर्हि कुलयोः शोकमावहेयुररक्षिताः ॥५॥
5. sūkṣmebhyo'pi prasaṅgebhyaḥ striyo rakṣyā viśeṣataḥ ,
dvayorhi kulayoḥ śokamāvaheyurarakṣitāḥ.
5. sūkṣmebhyaḥ api prasaṅgebhyaḥ striyaḥ rakṣyāḥ
viśeṣataḥ dvayoḥ hi kulayoḥ śokam āvaheyuḥ arakṣitāḥ
5. striyaḥ sūkṣmebhyaḥ api prasaṅgebhyaḥ viśeṣataḥ
rakṣyāḥ hi arakṣitāḥ dvayoḥ kulayoḥ śokam āvaheyuḥ
5. Women should be protected especially from even the most subtle entanglements. For indeed, unprotected women would bring sorrow to both families.
इमं हि सर्ववर्णानां पश्यन्तो धर्ममुत्तमम ।
यतन्ते रक्षितुं भार्यां भर्तारो दुर्बला अपि ॥६॥
6. imaṁ hi sarvavarṇānāṁ paśyanto dharmamuttamam ,
yatante rakṣituṁ bhāryāṁ bhartāro durbalā api.
6. imam hi sarvavarṇānām paśyantaḥ dharmam uttamam
yatante rakṣitum bhāryām bhartāraḥ durbalāḥ api
6. hi sarvavarṇānām imam uttamam dharmam paśyantaḥ
durbalāḥ api bhartāraḥ bhāryām rakṣitum yatante
6. Indeed, recognizing this supreme natural law (dharma) that applies to all social classes, even weak husbands endeavor to protect their wives.
स्वां प्रसूतिं चरित्रं च कुलमात्मानमेव च ।
स्वं च धर्मं प्रयत्नेन जायां रक्षन हि रक्षति ॥७॥
7. svāṁ prasūtiṁ caritraṁ ca kulamātmānameva ca ,
svaṁ ca dharmaṁ prayatnena jāyāṁ rakṣan hi rakṣati.
7. svām prasūtim caritram ca kulam ātmānam eva ca
svam ca dharmam prayatnena jāyām rakṣan hi rakṣati
7. hi jāyām prayatnena rakṣan svām prasūtim ca caritram
ca kulam ca ātmānam eva ca svam dharmam rakṣati
7. Indeed, by diligently protecting his wife, a man truly protects his own progeny, his character, his family, himself, and his own natural law (dharma).
पतिर्भार्यां संप्रविश्य गर्भो भूत्वैह जायते ।
जायायास्तद हि जायात्वं यदस्यां जायते पुनः ॥८॥
8. patirbhāryāṁ saṁpraviśya garbho bhūtvaiha jāyate ,
jāyāyāstad hi jāyātvaṁ yadasyāṁ jāyate punaḥ.
8. patiḥ bhāryām saṃpraviśya garbhaḥ bhūtvā iha jāyate
jāyāyāḥ tat hi jāyātvam yat asyām jāyate punaḥ
8. patiḥ bhāryām saṃpraviśya garbhaḥ bhūtvā iha jāyate
hi tat jāyāyāḥ jāyātvam yat asyām punaḥ jāyate
8. Having entered his wife, a husband is born again in this world as an embryo. That, indeed, is the very essence of wife-hood (jāyātva), because through her, he is born anew.
यादृशं भजते हि स्त्री सुतं सूते तथाविधम ।
तस्मात प्रजाविशुद्ध्यर्थं स्त्रियं रक्षेत प्रयत्नतः ॥९॥
9. yādṛśaṁ bhajate hi strī sutaṁ sūte tathāvidham ,
tasmāt prajāviśuddhyarthaṁ striyaṁ rakṣet prayatnataḥ.
9. yādṛśam bhajate hi strī sutam sūte tathāvidham tasmāt
prajāviśuddhyartham striyam rakṣeta prayatnataḥ
9. hi strī yādṛśam bhajate tathāvidham sutam sūte tasmāt
prajāviśuddhyartham striyam prayatnataḥ rakṣeta
9. Indeed, a woman gives birth to a son whose nature is like that of the man she associates with. Therefore, for the sake of the purity of progeny, one should diligently protect a woman.
न कश्चिद योषितः शक्तः प्रसह्य परिरक्षितुम ।
एतैरुपाययोगैस्तु शक्यास्ताः परिरक्षितुम ॥१०॥
10. na kaścid yoṣitaḥ śaktaḥ prasahya parirakṣitum ,
etairupāyayogaistu śakyāstāḥ parirakṣitum.
10. na kaścit yoṣitaḥ śaktaḥ prasahya parirakṣitum
etaiḥ upāyayogaiḥ tu śakyāḥ tāḥ parirakṣitum
10. kaścit yoṣitaḥ prasahya parirakṣitum na śaktaḥ
tu etaiḥ upāyayogaiḥ tāḥ parirakṣitum śakyāḥ
10. No one is capable of forcibly protecting women. However, they can be protected through the application of these appropriate measures.
अर्थस्य सङ्ग्रहे चैनां व्यये चैव नियोजयेत ।
शौचे धर्मेऽन्नपक्त्यां च पारिणाह्यस्य वेक्षणे ॥११॥
11. arthasya saṅgrahe caināṁ vyaye caiva niyojayet ,
śauce dharme'nnapaktyāṁ ca pāriṇāhyasya vekṣaṇe.
11. arthasya saṅgrahe ca enām vyaye ca eva niyojayet
śauce dharme annapaktyām ca pāriṇāhyasya vekṣaṇe
11. enām arthasya saṅgrahe ca vyaye ca eva niyojayet
śauce dharme annapaktyām ca pāriṇāhyasya vekṣaṇe
11. One should employ her in the collection and expenditure of wealth, in cleanliness, in her rightful conduct (dharma), in cooking food, and in supervising household effects.
अरक्षिता गृहे रुद्धाः पुरुषैराप्तकारिभिः ।
आत्मानमात्मना यास्तु रक्षेयुस्ताः सुरक्षिताः ॥१२॥
12. arakṣitā gṛhe ruddhāḥ puruṣairāptakāribhiḥ ,
ātmānamātmanā yāstu rakṣeyustāḥ surakṣitāḥ.
12. arakṣitā gṛhe ruddhāḥ puruṣaiḥ āptakāribhiḥ
ātmānam ātmanā yāḥ tu rakṣeyuḥ tāḥ surakṣitāḥ
12. gṛhe ruddhāḥ āptakāribhiḥ puruṣaiḥ arakṣitāḥ tu yāḥ ātmānam ātmanā rakṣeyuḥ,
tāḥ surakṣitāḥ
12. Those women who are kept confined in the home by trustworthy men are still unprotected. However, those who protect themselves by their own (ātman) inner strength are truly well-protected.
पानं दुर्जनसंसर्गः पत्या च विरहोऽटनम ।
स्वप्नोऽन्यगेहवासश्च नारीसंदूषणानि षट ॥१३॥
13. pānaṁ durjanasaṁsargaḥ patyā ca viraho'ṭanam ,
svapno'nyagehavāsaśca nārīsaṁdūṣaṇāni ṣaṭ.
13. pānam durjanasaṃsargaḥ patyā ca virahaḥ aṭanam
svapnaḥ anyagehavāsaḥ ca nārīsaṃdūṣaṇāni ṣaṭ
13. pānam durjanasaṃsargaḥ patyā ca virahaḥ aṭanam
svapnaḥ anyagehavāsaḥ ca ṣaṭ nārīsaṃdūṣaṇāni
13. Drinking (alcohol), association with wicked persons, separation from her husband, wandering, excessive sleeping, and dwelling in another's house are the six corrupting influences for a woman.
नैता रूपं परीक्षन्ते नासां वयसि संस्थितिः ।
सुरूपं वा विरूपं वा पुमानित्येव भुञ्जते ॥१४॥
14. naitā rūpaṁ parīkṣante nāsāṁ vayasi saṁsthitiḥ ,
surūpaṁ vā virūpaṁ vā pumānityeva bhuñjate.
14. na etāḥ rūpam parīkṣante na āsām vayasi saṃsthitiḥ
surūpam vā virūpam vā pumān iti eva bhuñjate
14. etāḥ rūpam na parīkṣante āsām vayasi na saṃsthitiḥ
surūpam vā virūpam vā pumān iti eva bhuñjate
14. These women do not examine a man's appearance, nor do they have a fixed preference for age. Whether handsome or ugly, they simply enjoy the company of any man, just because he is a man.
पौंश्चल्याच्चलचित्ताच्च नैस्नेह्याच्च स्वभावतः ।
रक्षिता यत्नतोऽपीह भर्तृष्वेता विकुर्वते ॥१५॥
15. pauṁścalyāccalacittācca naisnehyācca svabhāvataḥ ,
rakṣitā yatnato'pīha bhartṛṣvetā vikurvate.
15. pauṃścalyāt ca calacittāt ca naisnehyāt ca svabhāvataḥ
rakṣitāḥ yatnataḥ api iha bhartṛṣu etāḥ vikurvate
15. pauṃścalyāt ca calacittāt ca naisnehyāt ca svabhāvataḥ
etāḥ iha yatnataḥ api rakṣitāḥ bhartṛṣu vikurvate
15. Due to their innate nature of unchastity, fickle-mindedness, and lack of affection, these women, even when carefully guarded in this world, act wrongly towards their husbands.
एवं स्वभावं ज्ञात्वाऽसां प्रजापतिनिसर्गजम ।
परमं यत्नमातिष्ठेत पुरुषो रक्षणं प्रति ॥१६॥
16. evaṁ svabhāvaṁ jñātvā'sāṁ prajāpatinisargajam ,
paramaṁ yatnamātiṣṭhet puruṣo rakṣaṇaṁ prati.
16. evam svabhāvam jñātvā āsām prajāpatinisargajam
paramam yatnam ātiṣṭheta puruṣaḥ rakṣaṇam prati
16. puruṣaḥ evam āsām prajāpatinisargajam svabhāvam
jñātvā rakṣaṇam prati paramam yatnam ātiṣṭheta
16. A man (puruṣa), having thus understood the essential nature (svabhāva) of these women, which originates from the creation by Prajāpati, should exert the utmost effort concerning their protection.
शय्याऽऽसनमलङ्कारं कामं क्रोधमनार्जवम ।
द्रोहभावं कुचर्यां च स्त्रीभ्यो मनुरकल्पयत ॥१७॥
17. śayyā''sanamalaṅkāraṁ kāmaṁ krodhamanārjavam ,
drohabhāvaṁ kucaryāṁ ca strībhyo manurakalpayat.
17. śayyā āsanam alaṅkāram kāmam krodham anārjavam
drohabhāvam kucaryām ca strībhyo manuḥ akalpayata
17. manuḥ strībhyo śayyā āsanam alaṅkāram kāmam krodham
anārjavam drohabhāvam kucaryām ca akalpayata
17. Manu allotted to women the bed, the seat, adornments, desire, anger, crookedness, malicious intent, and bad conduct.
नास्ति स्त्रीणां क्रिया मन्त्रैरिति धर्मे व्यवस्थितिः ।
निरिन्द्रिया ह्यमन्त्राश्च स्त्रीभ्यो अनृतमिति स्थितिः ॥१८॥
18. nāsti strīṇāṁ kriyā mantrairiti dharme vyavasthitiḥ ,
nirindriyā hyamantrāśca strībhyo anṛtamiti sthitiḥ.
18. na asti strīṇām kriyā mantraiḥ iti dharme vyavasthitiḥ
nirindriyāḥ hi amantrāḥ ca strībhyaḥ anṛtam iti sthitiḥ
18. dharme vyavasthitiḥ iti strīṇām kriyā mantraiḥ na asti
hi niriṇdriyāḥ amantrāḥ ca iti strībhyaḥ anṛtam sthitiḥ
18. It is an established principle in the natural law (dharma) that women do not perform rituals with sacred recitations (mantra). For women are indeed considered to be without mental faculties and without access to sacred recitations (mantra), and thus, untruth is characteristic of them - such is the prevailing condition.
तथा च श्रुतयो बह्व्यो निगीता निगमेष्वपि ।
स्वालक्षण्यपरीक्षार्थं तासां शृणुत निष्कृतीः ॥१९॥
19. tathā ca śrutayo bahvyo nigītā nigameṣvapi ,
svālakṣaṇyaparīkṣārthaṁ tāsāṁ śṛṇuta niṣkṛtīḥ.
19. tathā ca śrutayaḥ bahvyaḥ nigītāḥ nigameṣu api
svālakṣaṇya-parīkṣā-artham tāsām śṛṇuta niṣkṛtīḥ
19. ca tathā bahvyaḥ śrutayaḥ api nigameṣu nigītāḥ
tāsām svālakṣaṇya-parīkṣā-artham niṣkṛtīḥ śṛṇuta
19. Likewise, many Vedic texts (śruti) are also recorded in the sacred scriptures. Listen to the expiatory rites prescribed for women, for the purpose of examining their inherent characteristics.
यन मे माता प्रलुलुभे विचरन्त्यपतिव्रता ।
तन मे रेतः पिता वृङ्क्तामित्यस्यैतन्निदर्शनम ॥२०॥
20. yan me mātā pralulubhe vicarantyapativratā ,
tan me retaḥ pitā vṛṅktāmityasyaitannidarśanam.
20. yat me mātā pralulubhe vicarantī apativratā tat
me retaḥ pitā vṛṅktām iti asya etat nidarśanam
20. yat me mātā apativratā vicarantī pralulubhe tat
me retaḥ pitā vṛṅktām iti asya etat nidarśanam
20. “May my father avert that seed of mine, by which my mother, wandering unfaithful to her husband, became deeply infatuated.” This is an illustration of that [purificatory rite].
ध्यायत्यनिष्टं यत किं चित पाणिग्राहस्य चेतसा ।
तस्यैष व्यभिचारस्य निह्नवः सम्यगुच्यते ॥२१॥
21. dhyāyatyaniṣṭaṁ yat kiṁ cit pāṇigrāhasya cetasā ,
tasyaiṣa vyabhicārasya nihnavaḥ samyagucyate.
21. dhyāyati aniṣṭam yat kim cit pāṇi-grāhasya cetasā
tasya eṣaḥ vyabhicārasya nihnavaḥ samyak ucyate
21. yat kim cit aniṣṭam pāṇi-grāhasya cetasā dhyāyati
eṣaḥ tasya vyabhicārasya nihnavaḥ samyak ucyate
21. Whatever undesirable thing she contemplates in her mind concerning her husband, this [mantra/rite] is declared to be the proper expiation for that transgression (vyabhicāra).
यादृग्गुणेन भर्त्रा स्त्री संयुज्येत यथाविधि ।
तादृग्गुणा सा भवति समुद्रेणैव निम्नगा ॥२२॥
22. yādṛgguṇena bhartrā strī saṁyujyeta yathāvidhi ,
tādṛgguṇā sā bhavati samudreṇaiva nimnagā.
22. yādṛgguṇena bhartrā strī saṃyujyeta yathāvidhi
tādṛgguṇā sā bhavati samudreṇa eva nimnagā
22. nimnagā samudreṇa eva bhavati strī yādṛgguṇena
bhartrā yathāvidhi saṃyujyeta sā tādṛgguṇā bhavati
22. Just as a river becomes one with the ocean, a woman who is united with a husband according to proper injunctions takes on qualities similar to his.
अक्षमाला वसिष्ठेन संयुक्ताऽधमयोनिजा ।
शारङ्गी मन्दपालेन जगामाभ्यर्हणीयताम ॥२३॥
23. akṣamālā vasiṣṭhena saṁyuktā'dhamayonijā ,
śāraṅgī mandapālena jagāmābhyarhaṇīyatām.
23. akṣamālā vasiṣṭhena saṃyuktā adhamayonijā
śāraṅgī mandapālena jagāma abhyarhaṇīyatām
23. adhamayonijā akṣamālā vasiṣṭhena saṃyuktā
śāraṅgī mandapālena abhyarhaṇīyatām jagāma
23. Akṣamālā, though born of a low origin, was united with Vasiṣṭha; and Śāraṅgī, with Mandapāla, attained great reverence.
एताश्चान्याश्च लोकेऽस्मिन्नपकृष्टप्रसूतयः ।
उत्कर्षं योषितः प्राप्ताः स्वैः स्वैर्भर्तृगुणैः शुभैः ॥२४॥
24. etāścānyāśca loke'sminnapakṛṣṭaprasūtayaḥ ,
utkarṣaṁ yoṣitaḥ prāptāḥ svaiḥ svairbhartṛguṇaiḥ śubhaiḥ.
24. etāḥ ca anyāḥ ca loke asmin apakṛṣṭaprasūtayaḥ utkarṣam
yoṣitaḥ prāptāḥ svaiḥ svaiḥ bhartṛguṇaiḥ śubhaiḥ
24. asmin loke etāḥ ca anyāḥ ca apakṛṣṭaprasūtayaḥ yoṣitaḥ
svaiḥ svaiḥ śubhaiḥ bhartṛguṇaiḥ utkarṣam prāptāḥ
24. In this world, these and other women of humble birth attained excellence through the good qualities of their own husbands.
एषोदिता लोकयात्रा नित्यं स्त्रीपुंसयोः शुभा ।
प्रेत्यैह च सुखोदर्कान प्रजाधर्मान्निबोधत ॥२५॥
25. eṣoditā lokayātrā nityaṁ strīpuṁsayoḥ śubhā ,
pretyaiha ca sukhodarkān prajādharmānnibodhata.
25. eṣā uditā lokayātrā nityam strīpuṃsayoḥ śubhā
pretya iha ca sukhodarkān prajādharman nibodhata
25. eṣā nityam śubhā strīpuṃsayoḥ lokayātrā uditā.
iha ca pretya sukhodarkān prajādharman nibodhata
25. This auspicious course of worldly conduct for women and men has been declared. Now, understand the family principles (prajā-dharma) that lead to happiness both in this life and the next.
प्रजनार्थं महाभागाः पूजार्हा गृहदीप्तयः ।
स्त्रियः श्रियश्च गेहेषु न विशेषोऽस्ति कश्चन ॥२६॥
26. prajanārthaṁ mahābhāgāḥ pūjārhā gṛhadīptayaḥ ,
striyaḥ śriyaśca geheṣu na viśeṣo'sti kaścana.
26. prajana-artham mahābhāgāḥ pūjārhāḥ gṛhadīptayaḥ
striyaḥ śriyaḥ ca geheṣu na viśeṣaḥ asti kaścana
26. For the purpose of procreation, women are greatly blessed, worthy of reverence, and the radiance of the home. In houses, there is no distinction whatsoever between women and prosperity (śrī).
उत्पादनमपत्यस्य जातस्य परिपालनम ।
प्रत्यहं लोकयात्रायाः प्रत्यक्षं स्त्री निबन्धनम ॥२७॥
27. utpādanamapatyasya jātasya paripālanam ,
pratyahaṁ lokayātrāyāḥ pratyakṣaṁ strī nibandhanam.
27. utpādanam apatyasya jātasya paripālanam pratyaham
lokayātrāyāḥ pratyakṣam strī nibandhanam
27. The procreation of offspring, the nurturing of those born, and the daily sustenance of worldly affairs (lokayātrā) - a woman is the direct foundation for all these.
अपत्यं धर्मकार्याणि शुश्रूषा रतिरुत्तमा ।
दाराऽधीनस्तथा स्वर्गः पितॄणामात्मनश्च ह ॥२८॥
28. apatyaṁ dharmakāryāṇi śuśrūṣā ratiruttamā ,
dārā'dhīnastathā svargaḥ pitṝṇāmātmanaśca ha.
28. apatyam dharmakāryāṇi śuśrūṣā ratiḥ uttamā
dāra-adhīnaḥ tathā svargaḥ pitṝṇām ātmanaḥ ca ha
28. Offspring, performance of righteous deeds (dharma-kāryāṇi), service, and supreme pleasure (rati) are achieved. Similarly, heaven (svarga), for the ancestors and for one's own self (ātman), is dependent on one's wife, indeed.
पतिं या नाभिचरति मनोवाग्देहसंयता ।
सा भर्तृलोकानाप्नोति सद्भिः साध्वीइति चोच्यते ॥२९॥
29. patiṁ yā nābhicarati manovāgdehasaṁyatā ,
sā bhartṛlokānāpnoti sadbhiḥ sādhvīiti cocyate.
29. patim yā na abhicarati manas-vāk-deha-saṃyatā sā
bhartṛ-lokān āpnoti sadbhiḥ sādhvī iti ca ucyate
29. That woman who does not violate her husband, being self-controlled in mind, speech, and body, she attains the worlds (loka) of her husband. And by the virtuous, she is called a chaste woman (sādhvī).
व्यभिचारात तु भर्तुः स्त्री लोके प्राप्नोति निन्द्यताम ।
सृगालयोनिं चाप्नोति पापरोगैश्च पीड्यते ॥३०॥
30. vyabhicārāt tu bhartuḥ strī loke prāpnoti nindyatām ,
sṛgālayoniṁ cāpnoti pāparogaiśca pīḍyate.
30. vyabhicārāt tu bhartuḥ strī loke prāpnoti nindyatām
sṛgālayonim ca āpnoti pāparogaiḥ ca pīḍyate
30. strī bhartuḥ vyabhicārāt tu loke nindyatām prāpnoti
ca sṛgālayonim āpnoti ca pāparogaiḥ pīḍyate
30. A woman who commits infidelity to her husband earns censure in this world. Furthermore, she is reborn as a jackal and afflicted by diseases resulting from her misdeeds.
पुत्रं प्रत्युदितं सद्भिः पूर्वजैश्च महर्षिभिः ।
विश्वजन्यमिमं पुण्यमुपन्यासं निबोधत ॥३१॥
31. putraṁ pratyuditaṁ sadbhiḥ pūrvajaiśca maharṣibhiḥ ,
viśvajanyamimaṁ puṇyamupanyāsaṁ nibodhata.
31. putram prati uditam sadbhiḥ pūrvajaiḥ ca maharṣibhiḥ
viśvajanyam imam puṇyam upanyāsam nibodhata
31. sadbhiḥ pūrvajaiḥ ca maharṣibhiḥ putram prati
uditam imam viśvajanyam puṇyam upanyāsam nibodhata
31. Please understand this sacred and universally beneficial discourse concerning a son, which has been declared by the virtuous, by our ancestors, and by the great sages (maharṣis).
भर्तरि पुत्रं विजानन्ति श्रुतिद्वैधं तु कर्तरि ।
आहुरुत्पादकं के चिदपरे क्षेत्रिणं विदुः ॥३२॥
32. bhartari putraṁ vijānanti śrutidvaidhaṁ tu kartari ,
āhurutpādakaṁ ke cidapare kṣetriṇaṁ viduḥ.
32. bhartari putram vijānanti śrutidvaidham tu kartari
āhuḥ utpādakam ke cit apare kṣetriṇam viduḥ
32. bhartari putram vijānanti tu kartari śrutidvaidham
ke cit utpādakam āhuḥ apare kṣetriṇam viduḥ
32. They acknowledge a son as belonging to the husband. However, there is a divergence in the sacred texts (śruti) regarding the actual generator. Some declare the begetter (utpādaka) to be the father, while others consider the husband to be the owner of the field (kṣetrin).
क्षेत्रभूता स्मृता नारी बीजभूतः स्मृतः पुमान ।
क्षेत्रबीजसमायोगात संभवः सर्वदेहिनाम ॥३३॥
33. kṣetrabhūtā smṛtā nārī bījabhūtaḥ smṛtaḥ pumān ,
kṣetrabījasamāyogāt saṁbhavaḥ sarvadehinām.
33. kṣetrabhūtā smṛtā nārī bījabhūtaḥ smṛtaḥ pumān
kṣetrabījasamāyogāt sambhavaḥ sarvadehinām
33. nārī kṣetrabhūtā smṛtā pumān bījabhūtaḥ smṛtaḥ
kṣetrabījasamāyogāt sarvadehinām sambhavaḥ
33. A woman is traditionally regarded as the field, and a man as the seed. From the conjunction of this field and seed comes the generation of all embodied beings.
विशिष्टं कुत्र चिद बीजं स्त्रीयोनिस्त्वेव कुत्र चित ।
उभयं तु समं यत्र सा प्रसूतिः प्रशस्यते ॥३४॥
34. viśiṣṭaṁ kutra cid bījaṁ strīyonistveva kutra cit ,
ubhayaṁ tu samaṁ yatra sā prasūtiḥ praśasyate.
34. viśiṣṭam kutra cit bījam strīyoniḥ tu eva kutra
cit ubhayam tu samam yatra sā prasūtiḥ praśasyate
34. yatra bījam kutra cit viśiṣṭam,
kutra cit strīyoniḥ tu eva (viśiṣṭā),
yatra tu ubhayam samam,
sā prasūtiḥ praśasyate
34. Sometimes the seed is considered superior, and sometimes the female womb itself is deemed superior. But where both are equal, that offspring is highly praised.
बीजस्य चैव योन्याश्च बीजमुत्कृष्टमुच्यते ।
सर्वभूतप्रसूतिर्हि बीजलक्षणलक्षिता ॥३५॥
35. bījasya caiva yonyāśca bījamutkṛṣṭamucyate ,
sarvabhūtaprasūtirhi bījalakṣaṇalakṣitā.
35. bījasya ca eva yonyāḥ ca bījam utkṛṣṭam ucyate
sarvabhūtaprasūtiḥ hi bījalakṣaṇalakṣitā
35. bījasya ca eva yonyāḥ ca (madhye),
bījam utkṛṣṭam ucyate.
hi sarvabhūtaprasūtiḥ bījalakṣaṇalakṣitā
35. Indeed, between the seed and the womb, the seed is declared to be superior. This is because the generation of all beings is characterized by the distinctive qualities of the seed.
यादृशं तूप्यते बीजं क्षेत्रे कालोपपादिते ।
तादृग रोहति तत तस्मिन बीजं स्वैर्व्यञ्जितं गुणैः ॥३६॥
36. yādṛśaṁ tūpyate bījaṁ kṣetre kālopapādite ,
tādṛg rohati tat tasmin bījaṁ svairvyañjitaṁ guṇaiḥ.
36. yādṛśam tu ūpyate bījam kṣetre kālopapādite tādṛk
rohati tat tasmin bījam svaiḥ vyañjitam guṇaiḥ
36. kālopapādite kṣetre yādṛśam bījam tu ūpyate,
tat bījam tasmin (kṣetre) svaiḥ guṇaiḥ vyañjitam (sat) tādṛk rohati
36. Whatever kind of seed is sown in a timely prepared field, that very seed grows there, revealing its intrinsic qualities.
इयं भूमिर्हि भूतानां शाश्वती योनिरुच्यते ।
न च योनिगुणान कांश्चिद बीजं पुष्यति पुष्टिषु ॥३७॥
37. iyaṁ bhūmirhi bhūtānāṁ śāśvatī yonirucyate ,
na ca yoniguṇān kāṁścid bījaṁ puṣyati puṣṭiṣu.
37. iyam bhūmiḥ hi bhūtānām śāśvatī yoniḥ ucyate
na ca yoniguṇān kāṃścit bījam puṣyati puṣṭiṣu
37. iyam bhūmiḥ hi bhūtānām śāśvatī yoniḥ ucyate.
ca bījam puṣṭiṣu kāṃścit yoniguṇān na puṣyati
37. This earth is indeed said to be the eternal source (yoni) of all beings. However, the seed does not foster any of the womb's qualities during its development.
भूमावप्येककेदारे कालोप्तानि कृषीवलैः ।
नानारूपाणि जायन्ते बीजानीह स्वभावतः ॥३८॥
38. bhūmāvapyekakedāre kāloptāni kṛṣīvalaiḥ ,
nānārūpāṇi jāyante bījānīha svabhāvataḥ.
38. bhūmau api eka-kedāre kāla-uptāni kṛṣīvalaiḥ
nānārūpāṇi jāyante bījāni iha svabhāvataḥ
38. iha api eka-kedāre bhūmau kṛṣīvalaiḥ kāla-uptāni
bījāni svabhāvataḥ nānārūpāṇi jāyante
38. Even on the same plot of land, seeds sown by farmers at the appropriate time naturally develop into various forms, due to their intrinsic nature (svabhāva).
व्रीहयः शालयो मुद्गास्तिला माषास्तथा यवाः ।
यथाबीजं प्ररोहन्ति लशुनानीक्षवस्तथा ॥३९॥
39. vrīhayaḥ śālayo mudgāstilā māṣāstathā yavāḥ ,
yathābījaṁ prarohanti laśunānīkṣavastathā.
39. vrīhayaḥ śālayaḥ mudgāḥ tilāḥ māṣāḥ tathā yavāḥ
yathābījam prarohanti laśunāni īkṣavaḥ tathā
39. vrīhayaḥ śālayaḥ mudgāḥ tilāḥ māṣāḥ tathā yavāḥ
yathābījam prarohanti tathā laśunāni īkṣavaḥ
39. Autumn-rice, winter-rice, green gram, sesame, black gram, and barley all grow according to their respective seeds. Similarly, garlic and sugarcane also grow in the same manner.
अन्यदुप्तं जातमन्यदित्येतन्नोपपद्यते ।
उप्यते यद हि यद बीजं तत तदेव प्ररोहति ॥४०॥
40. anyaduptaṁ jātamanyadityetannopapadyate ,
upyate yad hi yad bījaṁ tat tadeva prarohati.
40. anyat uptam jātam anyat iti etat na upapadyate
yat hi yat bījam tat tat eva prarohati
40. etat na upapadyate iti anyat uptam anyat jātam.
hi yat bījam yat upyate tat tat eva prarohati
40. It is not plausible that something other than what was sown is produced. For whatever seed is truly sown, that alone certainly grows forth.
तत प्राज्ञेन विनीतेन ज्ञानविज्ञानवेदिना ।
आयुष्कामेन वप्तव्यं न जातु परयोषिति ॥४१॥
41. tat prājñena vinītena jñānavijñānavedinā ,
āyuṣkāmena vaptavyaṁ na jātu parayoṣiti.
41. tataḥ prājñena vinītena jñāna-vijñāna-vedinā
āyuṣkāmena vaptavyam na jātu para-yoṣiti
41. tataḥ prājñena vinītena jñāna-vijñāna-vedinā
āyuṣkāmena jātu para-yoṣiti na vaptavyam
41. Therefore, a wise and disciplined person, who possesses both theoretical and practical knowledge, and who desires a long life, should certainly not "sow seeds" (vaptavyaṃ) in another man's wife.
अत्र गाथा वायुगीताः कीर्तयन्ति पुराविदः ।
यथा बीजं न वप्तव्यं पुंसा परपरिग्रहे ॥४२॥
42. atra gāthā vāyugītāḥ kīrtayanti purāvidaḥ ,
yathā bījaṁ na vaptavyaṁ puṁsā paraparigrahe.
42. atra gāthā vāyugītāḥ kīrtayanti purāvidaḥ
yathā bījam na vaptavyam puṃsā paraparigrahe
42. purāvidaḥ atra vāyugītāḥ gāthāḥ kīrtayanti
yathā puṃsā paraparigrahe bījam na vaptavyam
42. In this regard, ancient scholars recite verses sung by Vayu: 'Just as a man should not sow his seed in another's possession.'
नश्यतीषुर्यथा विद्धः खे विद्धमनुविध्यतः ।
तथा नश्यति वै क्षिप्रं बीजं परपरिग्रहे ॥४३॥
43. naśyatīṣuryathā viddhaḥ khe viddhamanuvidhyataḥ ,
tathā naśyati vai kṣipraṁ bījaṁ paraparigrahe.
43. naśyati iṣuḥ yathā viddhaḥ khe viddham anuvidhyataḥ
tathā naśyati vai kṣipram bījam paraparigrahe
43. yathā viddhaḥ iṣuḥ khe naśyati anuvidhyataḥ viddham,
tathā vai bījam paraparigrahe kṣipram naśyati
43. Just as an arrow, once shot (or having struck), is lost in the air for someone who continues to aim at an already struck target, so too does seed sown in another's possession (paraparigrahe) quickly perish.
पृथोरपीमां पृथिवीं भार्यां पूर्वविदो विदुः ।
स्थाणुच्छेदस्य केदारमाहुः शाल्यवतो मृगम ॥४४॥
44. pṛthorapīmāṁ pṛthivīṁ bhāryāṁ pūrvavido viduḥ ,
sthāṇucchedasya kedāramāhuḥ śālyavato mṛgam.
44. pṛthoḥ api imām pṛthivīm bhāryām pūrvavidaḥ viduḥ
sthāṇucchedasya kedāram āhuḥ śālyavataḥ mṛgam
44. pūrvavidaḥ imām pṛthivīm api pṛthoḥ bhāryām viduḥ
sthāṇucchedasya kedāram śālyavataḥ mṛgam āhuḥ
44. The ancient authorities declare that this earth itself is the wife of Pṛthu. They say that the field belongs to the one who clears the stumps, and the deer to the owner of the rice field.
एतावानेव पुरुषो यत्जायाऽत्मा प्रजैति ह ।
विप्राः प्राहुस्तथा चैतद यो भर्ता सा स्मृताङ्गना ॥४५॥
45. etāvāneva puruṣo yatjāyā'tmā prajaiti ha ,
viprāḥ prāhustathā caitad yo bhartā sā smṛtāṅganā.
45. etāvān eva puruṣaḥ yat jāyā ātmā prajā eti ha viprāḥ
prāhuḥ tathā ca etat yaḥ bhartā sā smṛtā aṅganā
45. puruṣaḥ etāvān eva yat jāyā ātmā prajā eti ha tathā
ca viprāḥ etat prāhuḥ yaḥ bhartā sā aṅganā smṛtā
45. A man (puruṣa) is indeed defined as this: his wife, his self (ātman), and his progeny come forth. And the wise (viprāḥ) also declare this: 'She who has a husband is considered a wife (aṅganā).'
न निष्क्रयविसर्गाभ्यां भर्तुर्भार्या विमुच्यते ।
एवं धर्मं विजानीमः प्राक प्रजापतिनिर्मितम ॥४६॥
46. na niṣkrayavisargābhyāṁ bharturbhāryā vimucyate ,
evaṁ dharmaṁ vijānīmaḥ prāk prajāpatinirmitam.
46. na niṣkraya visargābhyām bhartuḥ bhāryā vimucyate
evam dharmam vijānīmaḥ prāk prajāpatinirmitam
46. bhāryā bhartuḥ niṣkraya visargābhyām na vimucyate
evam prajāpatinirmitam prāk dharmam vijānīmaḥ
46. A wife is not released from her husband through either sale or abandonment. We understand this to be the intrinsic nature (dharma) of things, established by Prajāpati in ancient times.
सकृदंशो निपतति सकृत कन्या प्रदीयते ।
सकृदाह ददानीति त्रीण्येतानि सतां सकृत ॥४७॥
47. sakṛdaṁśo nipatati sakṛt kanyā pradīyate ,
sakṛdāha dadānīti trīṇyetāni satāṁ sakṛt.
47. sakṛt aṃśaḥ nipatati sakṛt kanyā pradīyate
sakṛt āha dadāni iti trīṇi etāni satām sakṛt
47. aṃśaḥ sakṛt nipatati kanyā sakṛt pradīyate
dadāni iti sakṛt āha etāni trīṇi satām sakṛt
47. An inheritance share is allotted once. A daughter is given away in marriage once. One declares "I give" once. These three actions are performed only once by virtuous people.
यथा गोऽश्वोष्ट्रदासीषु महिष्यजाविकासु च ।
नोत्पादकः प्रजाभागी तथैवान्याङ्गनास्वपि ॥४८॥
48. yathā go'śvoṣṭradāsīṣu mahiṣyajāvikāsu ca ,
notpādakaḥ prajābhāgī tathaivānyāṅganāsvapi.
48. yathā goaśvauṣṭradāsīṣu mahiṣyajāvikāsu ca na
utpādakaḥ prajābhāgī tathā eva anyāṅganāsu api
48. yathā goaśvauṣṭradāsīṣu mahiṣyajāvikāsu ca
utpādakaḥ prajābhāgī na tathā eva anyāṅganāsu api
48. Just as the biological sire is not entitled to the progeny of cows, horses, camels, female servants, buffaloes, goats, or ewes, so too is it with other women.
येऽक्षेत्रिणो बीजवन्तः परक्षेत्रप्रवापिणः ।
ते वै सस्यस्य जातस्य न लभन्ते फलं क्व चित ॥४९॥
49. ye'kṣetriṇo bījavantaḥ parakṣetrapravāpiṇaḥ ,
te vai sasyasya jātasya na labhante phalaṁ kva cit.
49. ye akṣetriṇaḥ bījavantaḥ parakṣetrapravāpiṇaḥ te
vai sasyasya jātasya na labhante phalam kva cit
49. ye akṣetriṇaḥ bījavantaḥ parakṣetrapravāpiṇaḥ te
vai jātasya sasyasya phalam kva cit na labhante
49. Those who possess seed but own no field, and sow in another's field, they certainly do not obtain the fruit of the resulting crop anywhere.
यदन्यगोषु वृषभो वत्सानां जनयेत्शतम ।
गोमिनामेव ते वत्सा मोघं स्कन्दितमार्षभम ॥५०॥
50. yadanyagoṣu vṛṣabho vatsānāṁ janayetśatam ,
gomināmeva te vatsā moghaṁ skanditamārṣabham.
50. yat anyagoṣu vṛṣabhaḥ vatsānām janayet śatam
gominām eva te vatsāḥ mogham skanditam ārṣabham
50. yat vṛṣabhaḥ anyagoṣu vatsānām śatam janayet,
te vatsāḥ gominām eva.
ārṣabham skanditam mogham.
50. If a bull sires a hundred calves in the cows of another owner, those calves belong only to the cow-owners. The bull's semen spilled is fruitless.
तथैवाक्षेत्रिणो बीजं परक्षेत्रप्रवापिणः ।
कुर्वन्ति क्षेत्रिणामर्थं न बीजी लभते फलम ॥५१॥
51. tathaivākṣetriṇo bījaṁ parakṣetrapravāpiṇaḥ ,
kurvanti kṣetriṇāmarthaṁ na bījī labhate phalam.
51. tathā eva akṣetriṇaḥ bījam parakṣetrapravāpiṇaḥ
kurvanti kṣetriṇām artham na bījī labhate phalam
51. tathā eva,
akṣetriṇaḥ parakṣetrapravāpiṇaḥ bījam kurvanti kṣetriṇām artham.
bījī phalam na labhate.
51. Likewise, when those who are not owners sow seed in another's field, they produce profit for the field owners, and the sower does not obtain the fruit.
फलं त्वनभिसंधाय क्षेत्रिणां बीजिनां तथा ।
प्रत्यक्षं क्षेत्रिणामर्थो बीजाद योनिर्गलीयसी ॥५२॥
52. phalaṁ tvanabhisaṁdhāya kṣetriṇāṁ bījināṁ tathā ,
pratyakṣaṁ kṣetriṇāmartho bījād yonirgalīyasī.
52. phalam tu anabhisaṃdhāya kṣetriṇām bījinām tathā
pratyakṣam kṣetriṇām arthaḥ bījāt yoniḥ balīyasī
52. tu phalam kṣetriṇām bījinām tathā anabhisaṃdhāya,
pratyakṣam kṣetriṇām arthaḥ bījāt yoniḥ balīyasī.
52. However, when there is no prior agreement between the field owners and the sowers regarding the fruit, it is evident that the advantage lies with the field owners, for the field (yoni) is more powerful than the seed.
क्रियाभ्युपगमात त्वेतद बीजार्थं यत प्रदीयते ।
तस्यैह भागिनौ दृष्टौ बीजी क्षेत्रिक एव च ॥५३॥
53. kriyābhyupagamāt tvetad bījārthaṁ yat pradīyate ,
tasyaiha bhāginau dṛṣṭau bījī kṣetrika eva ca.
53. kriyābhyupagamāt tu etat bījārtham yat pradīyate
tasya iha bhāginau dṛṣṭau bījī kṣetrikaḥ eva ca
53. tu kriyābhyupagamāt,
yat bījārtham pradīyate,
tasya iha bījī kṣetrikaḥ eva ca bhāginau dṛṣṭau.
53. However, in cases of agreement regarding the cultivation, for whatever is produced from the seed, the sower and the field owner are both considered sharers in it.
ओघवाताहृतं बीजं यस्य क्षेत्रे प्ररोहति ।
क्षेत्रिकस्यैव तद बीजं न वप्ता लभते फलम ॥५४॥
54. oghavātāhṛtaṁ bījaṁ yasya kṣetre prarohati ,
kṣetrikasyaiva tad bījaṁ na vaptā labhate phalam.
54. oghavātāhṛtam bījam yasya kṣetre prarohati
kṣetrikasya eva tat bījam na vaptā labhate phalam
54. yasya kṣetre oghavātāhṛtam bījam prarohati tat
bījam kṣetrikasya eva vaptā phalam na labhate
54. If a seed carried by a strong current and wind germinates in someone's field, that seed belongs to the owner of the field, and the sower does not obtain the yield.
एष धर्मो गवाश्वस्य दास्युष्ट्राजाविकस्य च ।
विहङ्गमहिषीणां च विज्ञेयः प्रसवं प्रति ॥५५॥
55. eṣa dharmo gavāśvasya dāsyuṣṭrājāvikasya ca ,
vihaṅgamahiṣīṇāṁ ca vijñeyaḥ prasavaṁ prati.
55. eṣaḥ dharmaḥ gavāśvasya dāsī-uṣṭra-ajāvikasya
ca vihaṅga-mahiṣīṇām ca vijñeyaḥ prasavam prati
55. prasavam prati eṣaḥ dharmaḥ gavāśvasya
dāsī-uṣṭra-ajāvikasya ca vihaṅga-mahiṣīṇām ca vijñeyaḥ
55. This natural law (dharma) concerning offspring should be understood to apply to cows, horses, female servants, camels, goats, sheep, birds, and buffaloes.
एतद वः सारफल्गुत्वं बीजयोन्योः प्रकीर्तितम ।
अतः परं प्रवक्ष्यामि योषितां धर्ममापदि ॥५६॥
56. etad vaḥ sāraphalgutvaṁ bījayonyoḥ prakīrtitam ,
ataḥ paraṁ pravakṣyāmi yoṣitāṁ dharmamāpadi.
56. etat vaḥ sāra-phalgu-tvam bīja-yoṇyoḥ prakīrtitam
ataḥ param pravakṣyāmi yoṣitām dharmam āpadi
56. vaḥ etat bīja-yoṇyoḥ sāra-phalgu-tvam prakīrtitam
ataḥ param āpadi yoṣitām dharmam pravakṣyāmi
56. This distinction between the potency and insignificance of the seed and the womb has been declared to you. Hereafter, I will explain the principles (dharma) for women in times of adversity.
भ्रातुर्ज्येष्ठस्य भार्या या गुरुपत्न्यनुजस्य सा ।
यवीयसस्तु या भार्या स्नुषा ज्येष्ठस्य सा स्मृता ॥५७॥
57. bhrāturjyeṣṭhasya bhāryā yā gurupatnyanujasya sā ,
yavīyasastu yā bhāryā snuṣā jyeṣṭhasya sā smṛtā.
57. bhrātuḥ jyeṣṭhasya bhāryā yā guru-patnī anujasya sā
yavīyasaḥ tu yā bhāryā snuṣā jyeṣṭhasya sā smṛtā
57. yā jyeṣṭhasya bhrātuḥ bhāryā sā anujasya guru-patnī
yavīyasaḥ tu yā bhāryā sā jyeṣṭhasya snuṣā smṛtā
57. The wife of an elder brother is like the wife of a revered elder (guru) to his younger brother. Conversely, the wife of a younger brother is considered the elder brother's daughter-in-law.
ज्येष्ठो यवीयसो भार्यां यवीयान वाऽग्रजस्त्रियम ।
पतितौ भवतो गत्वा नियुक्तावप्यनापदि ॥५८॥
58. jyeṣṭho yavīyaso bhāryāṁ yavīyān vā'grajastriyam ,
patitau bhavato gatvā niyuktāvapyanāpadi.
58. jyeṣṭhaḥ yavīyasaḥ bhāryām yavīyān vā agrajas
striyam patitau bhavataḥ gatvā niyuktau api anāpadi
58. jyeṣṭhaḥ yavīyasaḥ bhāryām gatvā vā yavīyān agrajas
striyam gatvā anāpadi api niyuktau patitau bhavataḥ
58. An elder brother who approaches his younger brother's wife, or a younger brother who approaches his elder brother's wife, both become degraded (patitau), even if they were appointed (niyuktau) for such a purpose, provided there is no state of emergency.
देवराद वा सपिण्डाद वा स्त्रिया सम्यक्नियुक्तया ।
प्रजेप्सिताऽऽधिगन्तव्या संतानस्य परिक्षये ॥५९॥
59. devarād vā sapiṇḍād vā striyā samyakniyuktayā ,
prajepsitā''dhigantavyā saṁtānasya parikṣaye.
59. devarāt vā sapiṇḍāt vā striyā samyak niyuktayā
prajā īpsitā adhigantavyā saṃtānasya parikṣaye
59. saṃtānasya parikṣaye samyak niyuktayā striyā
devarāt vā sapiṇḍāt vā īpsitā prajā adhigantavyā
59. By a woman properly appointed (niyuktayā), desired offspring should be obtained from a brother-in-law (devara) or from a kinsman (sapiṇḍa), when the lineage (saṃtāna) is on the verge of extinction.
विधवायां नियुक्तस्तु घृताक्तो वाग्यतो निशि ।
एकमुत्पादयेत पुत्रं न द्वितीयं कथं चन ॥६०॥
60. vidhavāyāṁ niyuktastu ghṛtākto vāgyato niśi ,
ekamutpādayet putraṁ na dvitīyaṁ kathaṁ cana.
60. vidhavāyām niyuktaḥ tu ghṛtāktaḥ vāgyataḥ niśi
ekam utpādayet putram na dvitīyam kathaṃ cana
60. vidhavāyām tu niyuktaḥ ghṛtāktaḥ vāgyataḥ niśi
ekam putram utpādayet dvitīyam na kathaṃ cana
60. However, one who is appointed (niyuktaḥ) with a widow, having been anointed with ghee and with controlled speech, should beget only one son at night, never a second under any circumstances.
द्वितीयमेके प्रजनं मन्यन्ते स्त्रीषु तद्विदः ।
अनिर्वृतं नियोगार्थं पश्यन्तो धर्मतस्तयोः ॥६१॥
61. dvitīyameke prajanaṁ manyante strīṣu tadvidaḥ ,
anirvṛtaṁ niyogārthaṁ paśyanto dharmatastayoḥ.
61. dvitīyam eke prajanam manyante strīṣu tadvidaḥ
anirvṛtam niyogārtham paśyantaḥ dharmataḥ tayoḥ
61. eke tadvidaḥ strīṣu dvitīyam prajanam manyante
tayoḥ niyogārtham dharmataḥ anirvṛtam paśyantaḥ
61. Some experts (tadvidaḥ) permit a second procreation (prajanam) through women, observing that the purpose of the (niyoga) tradition for the couple remains unfulfilled according to natural law (dharma).
विधवायां नियोगार्थे निर्वृत्ते तु यथाविधि ।
गुरुवत्च स्नुषावत्च वर्तेयातां परस्परम ॥६२॥
62. vidhavāyāṁ niyogārthe nirvṛtte tu yathāvidhi ,
guruvatca snuṣāvatca varteyātāṁ parasparam.
62. vidhavāyām niyogārthe nirvṛtte tu yathāvidhi
guruvat ca snuṣāvat ca varteyātām parasparam
62. vidhavāyām niyogārthe yathāvidhi nirvṛtte tu
guruvat ca snuṣāvat ca parasparam varteyātām
62. After the proper fulfillment of the union (niyoga) with a widow, they both should behave towards each other like a revered elder (guru) and a daughter-in-law.
नियुक्तौ यौ विधिं हित्वा वर्तेयातां तु कामतः ।
तावुभौ पतितौ स्यातां स्नुषागगुरुतल्पगौ ॥६३॥
63. niyuktau yau vidhiṁ hitvā varteyātāṁ tu kāmataḥ ,
tāvubhau patitau syātāṁ snuṣāgagurutalpagau.
63. niyuktau yau vidhim hitvā varteyātām tu kāmataḥ
tau ubhau patitau syātām snuṣāgagurutalpagau
63. yau niyuktau vidhim hitvā kāmataḥ tu varteyātām,
tau ubhau snuṣāgagurutalpagau patitau syātām
63. If those two who are appointed (for niyoga) act out of lust, disregarding the prescribed rule, they both become fallen, like one who violates a daughter-in-law or a revered elder's (guru) wife.
नान्यस्मिन विधवा नारी नियोक्तव्या द्विजातिभिः ।
अन्यस्मिन हि नियुञ्जाना धर्मं हन्युः सनातनम ॥६४॥
64. nānyasmin vidhavā nārī niyoktavyā dvijātibhiḥ ,
anyasmin hi niyuñjānā dharmaṁ hanyuḥ sanātanam.
64. na anyasmin vidhavā nārī niyoktavyā dvijātibhiḥ
anyasmin hi niyuñjānāḥ dharmam hanyuḥ sanātanam
64. vidhavā nārī dvijātibhiḥ anyasmin na niyoktavyā.
hi,
anyasmin niyuñjānāḥ sanātanam dharmam hanyuḥ
64. A widow should not be appointed (for niyoga) with any other man by the twice-born (dvijāti). For indeed, by appointing her with another, they would violate the eternal (sanātana) natural law (dharma).
नोद्वाहिकेषु मन्त्रेषु नियोगः कीर्त्यते क्व चित ।
न विवाहविधावुक्तं विधवावेदनं पुनः ॥६५॥
65. nodvāhikeṣu mantreṣu niyogaḥ kīrtyate kva cit ,
na vivāhavidhāvuktaṁ vidhavāvedanaṁ punaḥ.
65. na audvāhikeṣu mantreṣu niyogaḥ kīrtyate kva
cit na vivāhavidhau uktam vidhavāvedanam punaḥ
65. niyogaḥ audvāhikeṣu mantreṣu kvacit na kīrtyate.
punaḥ,
vivāhavidhau vidhavāvedanam na uktam
65. The union (niyoga) is not mentioned anywhere in the wedding mantras. Furthermore, the remarriage of a widow is not prescribed in the marriage rites.
अयं द्विजैर्हि विद्वद्भिः पशुधर्मो विगर्हितः ।
मनुष्याणामपि प्रोक्तो वेने राज्यं प्रशासति ॥६६॥
66. ayaṁ dvijairhi vidvadbhiḥ paśudharmo vigarhitaḥ ,
manuṣyāṇāmapi prokto vene rājyaṁ praśāsati.
66. ayam dvijaiḥ hi vidvadbhiḥ paśudharmaḥ vigarhitaḥ
| manuṣyāṇām api proktaḥ vene rājyam praśāsati
66. ayam paśudharmaḥ hi vidvadbhiḥ dvijaiḥ vigarhitaḥ vene
rājyam praśāsati [sati] manuṣyāṇām api proktaḥ [āsīt]
66. This animalistic practice (dharma) is indeed condemned by learned twice-born (dvija). It was also declared applicable to humans when Vena was governing the kingdom.
स महीमखिलां भुञ्जन राजर्षिप्रवरः पुरा ।
वर्णानां सङ्करं चक्रे कामोपहतचेतनः ॥६७॥
67. sa mahīmakhilāṁ bhuñjan rājarṣipravaraḥ purā ,
varṇānāṁ saṅkaraṁ cakre kāmopahatacetanaḥ.
67. saḥ mahīm akhilām bhuñjan rājarṣipravaraḥ purā
| varṇānām saṅkaram cakre kāmopahatacetanaḥ
67. saḥ rājarṣipravaraḥ purā akhilām mahīm bhuñjan
kāmopahatacetanaḥ varṇānām saṅkaram cakre
67. That foremost among royal sages (rājarṣi), ruling the entire earth in ancient times, created a confusion of social classes (varṇa) because his mind was afflicted by desire (kāma).
ततः प्रभृति यो मोहात प्रमीतपतिकां स्त्रियम ।
नियोजयत्यपत्यार्थं तं विगर्हन्ति साधवः ॥६८॥
68. tataḥ prabhṛti yo mohāt pramītapatikāṁ striyam ,
niyojayatyapatyārthaṁ taṁ vigarhanti sādhavaḥ.
68. tataḥ prabhṛti yaḥ mohāt pramītapatikām striyam
| niyojayati apatyārtham tam vigarhanti sādhavaḥ
68. tataḥ prabhṛti yaḥ mohāt pramītapatikām striyam apatyārtham niyojayati,
tam sādhavaḥ vigarhanti
68. From that time onwards, virtuous persons (sādhu) condemn anyone who, out of delusion (moha), engages a widow for the purpose of begetting offspring.
यस्या म्रियेत कन्याया वाचा सत्ये कृते पतिः ।
तामनेन विधानेन निजो विन्देत देवरः ॥६९॥
69. yasyā mriyeta kanyāyā vācā satye kṛte patiḥ ,
tāmanena vidhānena nijo vindeta devaraḥ.
69. yasyāḥ mriyeta kanyāyāḥ vācā satye kṛte patiḥ
| tām anena vidhānena nijaḥ vindeta devaraḥ
69. yasyāḥ kanyāyāḥ vācā satye kṛte patiḥ mriyeta,
tām nijaḥ devaraḥ anena vidhānena vindeta
69. If the husband of a maiden dies after the marriage vows (vācā satye) have been formally declared, her own brother-in-law (devara) should take her according to this prescribed method.
यथाविध्यधिगम्यैनां शुक्लवस्त्रां शुचिव्रताम ।
मिथो भजेता प्रसवात सकृत्सकृद ऋतावृतौ ॥७०॥
70. yathāvidhyadhigamyaināṁ śuklavastrāṁ śucivratām ,
mitho bhajetā prasavāt sakṛtsakṛd ṛtāvṛtau.
70. yathāvidhi adhigamya enām śuklavastrām śucivratām
mithaḥ bhajeta prasavāt sakṛt sakṛt ṛtau ṛtau
70. yathāvidhi enām śuklavastrām śucivratām adhigamya,
prasavāt mithaḥ sakṛt sakṛt ṛtau ṛtau bhajeta
70. Having properly married such a woman, who is dressed in white garments and observes pure vows, one should approach her mutually, once each time during her fertile period, abstaining from the time of conception.
न दत्त्वा कस्य चित कन्यां पुनर्दद्याद विचक्षणः ।
दत्त्वा पुनः प्रयच्छन हि प्राप्नोति पुरुषानृतम ॥७१॥
71. na dattvā kasya cit kanyāṁ punardadyād vicakṣaṇaḥ ,
dattvā punaḥ prayacchan hi prāpnoti puruṣānṛtam.
71. na dattvā kasya cit kanyām punar dadyāt vicakṣaṇaḥ
dattvā punaḥ prayacchan hi prāpnoti puruṣānṛtam
71. vicakṣaṇaḥ kasya cit kanyām dattvā punaḥ na dadyāt;
hi dattvā punaḥ prayacchan puruṣānṛtam prāpnoti
71. A discerning person, having once given a maiden to someone, should not give her again. For, one who gives her away and then gives her again indeed incurs the sin of a great falsehood.
विधिवत प्रतिगृह्यापि त्यजेत कन्यां विगर्हिताम ।
व्याधितां विप्रदुष्टां वा छद्मना चोपपादिताम ॥७२॥
72. vidhivat pratigṛhyāpi tyajet kanyāṁ vigarhitām ,
vyādhitāṁ vipraduṣṭāṁ vā chadmanā copapāditām.
72. vidhivat pratigṛhya api tyajeta kanyām vigarhītām
vyādhitām vipraduṣṭām vā chadmanā ca upapāditām
72. vidhivat api kanyām pratigṛhya,
vigarhītām,
vyādhitām,
vipraduṣṭām vā,
chadmanā ca upapāditām tyajeta
72. Even after having duly accepted a maiden, one should abandon her if she is censured, diseased, greatly defiled, or has been presented through deceit.
यस्तु दोषवतीं कन्यामनाख्यायौपपादयेत ।
तस्य तद वितथं कुर्यात कन्यादातुर्दुरात्मनः ॥७३॥
73. yastu doṣavatīṁ kanyāmanākhyāyaupapādayet ,
tasya tad vitathaṁ kuryāt kanyādāturdurātmanaḥ.
73. yaḥ tu doṣavatīm kanyām anākhyāya upapādayeta
tasya tat vitatham kuryāt kanyādātuḥ durātmanaḥ
73. yaḥ tu doṣavatīm kanyām anākhyāya upapādayeta,
tasya durātmanaḥ kanyādātuḥ tat vitatham kuryāt
73. But he who presents a faulty maiden without disclosing her defects, one should annul that (marriage) as void, for that wicked giver of the maiden.
विधाय वृत्तिं भार्यायाः प्रवसेत कार्यवान्नरः ।
अवृत्तिकर्शिता हि स्त्री प्रदुष्येत स्थितिमत्यपि ॥७४॥
74. vidhāya vṛttiṁ bhāryāyāḥ pravaset kāryavānnaraḥ ,
avṛttikarśitā hi strī praduṣyet sthitimatyapi.
74. vidhāya vṛttim bhāryāyāḥ pravaseta kāryavān naraḥ
avṛttikarśitā hi strī praduṣyeta sthitimati api
74. naraḥ kāryavān bhāryāyāḥ vṛttim vidhāya pravaseta
hi avṛttikarśitā strī sthitimati api praduṣyeta
74. A man occupied with a task should travel abroad after providing for his wife's maintenance. For a woman, distressed by lack of support, might indeed go astray, even if she is naturally steadfast.
विधाय प्रोषिते वृत्तिं जीवेन्नियममास्थिता ।
प्रोषिते त्वविधायैव जीवेत्शिल्पैरगर्हितैः ॥७५॥
75. vidhāya proṣite vṛttiṁ jīvenniyamamāsthitā ,
proṣite tvavidhāyaiva jīvetśilpairagarhitaiḥ.
75. vidhāya proṣite vṛttim jīvet niyamam āsthitā
proṣite tu avidhāya eva jīvet śilpaiḥ agarhitaiḥ
75. proṣite vidhāya vṛttim āsthitā niyamam jīvet tu
proṣite avidhāya eva agarhitaiḥ śilpaiḥ jīvet
75. If her husband has gone abroad having provided for her maintenance, she should live upholding discipline. But if he has gone abroad without providing for her, she should support herself by blameless crafts.
प्रोषितो धर्मकार्यार्थं प्रतीक्ष्योऽष्टौ नरः समाः ।
विद्यार्थं षड यशोऽर्थं वा कामार्थं त्रींस्तु वत्सरान ॥७६॥
76. proṣito dharmakāryārthaṁ pratīkṣyo'ṣṭau naraḥ samāḥ ,
vidyārthaṁ ṣaḍ yaśo'rthaṁ vā kāmārthaṁ trīṁstu vatsarān.
76. proṣitaḥ dharmakāryārtham pratīkṣyaḥ aṣṭau naraḥ samāḥ
vidyārtham ṣaṭ yaśaḥ artham vā kāmārtham trīn tu vatsarān
76. proṣitaḥ naraḥ dharmakāryārtham aṣṭau samāḥ pratīkṣyaḥ
vidyārtham ṣaṭ vā yaśaḥ artham trīn tu kāmārtham vatsarān
76. A husband who has gone abroad for a duty (dharma) should be waited for eight years by his wife. If for the sake of knowledge, six years; or for fame, three years; and for the sake of sensual pleasure, three years.
संवत्सरं प्रतीक्षेत द्विषन्तीं योषितं पतिः ।
ऊर्ध्वं संवत्सरात त्वेनां दायं हृत्वा न संवसेत ॥७७॥
77. saṁvatsaraṁ pratīkṣeta dviṣantīṁ yoṣitaṁ patiḥ ,
ūrdhvaṁ saṁvatsarāt tvenāṁ dāyaṁ hṛtvā na saṁvaset.
77. saṃvatsaram pratīkṣeta dviṣantīm yoṣitam patiḥ
ūrdhvam saṃvatsarāt tu enām dāyam hṛtvā na saṃvaseta
77. patiḥ dviṣantīm yoṣitam saṃvatsaram pratīkṣeta tu
ūrdhvam saṃvatsarāt dāyam hṛtvā enām na saṃvaseta
77. A husband should wait for a year for a wife who is hostile. But after that year, having taken her marital share (dāya), he should not cohabit with her.
अतिक्रामेत प्रमत्तं या मत्तं रोगार्तमेव वा ।
सा त्रीन मासान परित्याज्या विभूषणपरिच्छदा ॥७८॥
78. atikrāmet pramattaṁ yā mattaṁ rogārtameva vā ,
sā trīn māsān parityājyā vibhūṣaṇaparicchadā.
78. atikrāmeta pramattam yā mattam rogārtam eva vā
sā trīn māsān parityājyā vibhūṣaṇaparicchadā
78. yā pramattam mattam vā rogārtam eva atikrāmeta,
sā trīn māsān vibhūṣaṇaparicchadā parityājyā.
78. A wife who abandons a husband who is insane, intoxicated, or even diseased, should be cast off for three months, deprived of her ornaments and garments.
उन्मत्तं पतितं क्लीबमबीजं पापरोगिणम ।
न त्यागोऽस्ति द्विषन्त्याश्च न च दायापवर्तनम ॥७९॥
79. unmattaṁ patitaṁ klībamabījaṁ pāparogiṇam ,
na tyāgo'sti dviṣantyāśca na ca dāyāpavartanam.
79. unmattam patitam klībam abījam pāparogiṇam na
tyāgaḥ asti dviṣantyāḥ ca na ca dāyāpavartanam
79. unmattam patitam klībam abījam pāparogiṇam (patim) dviṣantyāḥ (striyāḥ) (api) tyāgaḥ na asti ca dāyāpavartanam na (asti).
79. There is no abandonment (of the husband), nor forfeiture of inheritance for a wife, even if she despises a husband who is insane, an outcaste, impotent, sterile, or afflicted by a severe disease.
मद्यपाऽसाधुवृत्ता च प्रतिकूला च या भवेत ।
व्याधिता वाऽधिवेत्तव्या हिंस्राऽर्थघ्नी च सर्वदा ॥८०॥
80. madyapā'sādhuvṛttā ca pratikūlā ca yā bhavet ,
vyādhitā vā'dhivettavyā hiṁsrā'rthaghnī ca sarvadā.
80. madyapā asādhuvṛttā ca pratikūlā ca yā bhavet
vyādhitā vā adhivetavyā hiṃsrā arthaghnī ca sarvadā
80. yā madyapā asādhuvṛttā ca pratikūlā ca bhavet,
vā vyādhitā,
(sā) adhivetavyā.
ca hiṃsrā arthaghnī (sā) sarvadā (adhivetavyā).
80. A wife who is a drunkard, ill-behaved, hostile, or diseased, should be superseded (by another wife); as also one who is always violent or wasteful of wealth.
वन्ध्याष्टमेऽधिवेद्याब्दे दशमे तु मृतप्रजा ।
एकादशे स्त्रीजननी सद्यस्त्वप्रियवादिनी ॥८१॥
81. vandhyāṣṭame'dhivedyābde daśame tu mṛtaprajā ,
ekādaśe strījananī sadyastvapriyavādinī.
81. vandhyā aṣṭame adhivedyā abde daśame tu mṛtaprajā
ekādaśe strījananī sadyaḥ tu apriyavādinī
81. vandhyā aṣṭame abde adhivedyā.
mṛtaprajā daśame (abde adhivedyā) tu.
strījananī ekādaśe (abde adhivedyā).
apriyavādinī tu sadyaḥ (adhivedyā).
81. A barren wife should be superseded in the eighth year; one whose children are dead, in the tenth; one who bears only daughters, in the eleventh; and an unpleasant speaker, immediately.
या रोगिणी स्यात तु हिता संपन्ना चैव शीलतः ।
साऽनुज्ञाप्याधिवेत्तव्या नावमान्या च कर्हि चित ॥८२॥
82. yā rogiṇī syāt tu hitā saṁpannā caiva śīlataḥ ,
sā'nujñāpyādhivettavyā nāvamānyā ca karhi cit.
82. yā rogiṇī syāt tu hitā sampannā ca eva śīlataḥ sā
anujñāpyā adhivettavyā na avamānyā ca karhi cit
82. tu yā rogiṇī syāt ca eva śīlataḥ hitā sampannā sā
anujñāpyā adhivettavyā ca karhi cit na avamānyā
82. A wife who is sick, yet endowed with good character and benevolence, should be given permission (for her husband to take another wife), but she must never be dishonored or disrespected.
अधिविन्ना तु या नारी निर्गच्छेद रुषिता गृहात ।
सा सद्यः संनिरोद्धव्या त्याज्या वा कुलसंनिधौ ॥८३॥
83. adhivinnā tu yā nārī nirgacched ruṣitā gṛhāt ,
sā sadyaḥ saṁniroddhavyā tyājyā vā kulasaṁnidhau.
83. adhivinnā tu yā nārī nirgacchet ruṣitā gṛhāt sā
sadyaḥ saṃniroddhavyā tyājyā vā kulasannidhau
83. tu yā adhivinnā nārī ruṣitā gṛhāt nirgacchet sā
sadyaḥ saṃniroddhavyā vā kulasannidhau tyājyā
83. A wife who, having been superseded, leaves the house in anger, should be immediately restrained, or abandoned in the presence of her family.
प्रतिषिद्धाऽपि चेद या तु मद्यमभ्युदयेष्वपि ।
प्रेक्षासमाजं गच्छेद वा सा दण्ड्या कृष्णलानि षट ॥८४॥
84. pratiṣiddhā'pi ced yā tu madyamabhyudayeṣvapi ,
prekṣāsamājaṁ gacched vā sā daṇḍyā kṛṣṇalāni ṣaṭ.
84. pratiṣiddhā api cet yā tu madyam abhyudayeṣu api
prekṣāsamājam gacchet vā sā daṇḍyā kṛṣṇalāni ṣaṭ
84. cet yā tu pratiṣiddhā api abhyudayeṣu api madyam
vā prekṣāsamājam gacchet sā ṣaṭ kṛṣṇalāni daṇḍyā
84. If a wife, even when prohibited, drinks alcohol even during auspicious events, or goes to a public gathering, she is to be fined six "kṛṣṇalā"s.
यदि स्वाश्चापराश्चैव विन्देरन योषितो द्विजाः ।
तासां वर्णक्रमेण स्याज ज्येष्ठ्यं पूजा च वेश्म च ॥८५॥
85. yadi svāścāparāścaiva vinderan yoṣito dvijāḥ ,
tāsāṁ varṇakrameṇa syāj jyeṣṭhyaṁ pūjā ca veśma ca.
85. yadi svāḥ ca aparāḥ ca eva vinderan yoṣitaḥ dvijāḥ
tāsām varṇakrameṇa syāt jyeṣṭhyam pūjā ca veśma ca
85. yadi dvijāḥ svāḥ ca aparāḥ ca eva yoṣitaḥ vinderan
tāsām varṇakrameṇa jyeṣṭhyam ca pūjā ca veśma ca syāt
85. If the twice-born (dvijāḥ) marry women from their own social class (varna) and also from other classes, then among those wives, seniority, honor, and dwelling should be determined according to the order of their social classes (varna).
भर्तुः शरीरशुश्रूषां धर्मकार्यं च नैत्यकम ।
स्वा चैव कुर्यात सर्वेषां नास्वजातिः कथं चन ॥८६॥
86. bhartuḥ śarīraśuśrūṣāṁ dharmakāryaṁ ca naityakam ,
svā caiva kuryāt sarveṣāṁ nāsvajātiḥ kathaṁ cana.
86. bhartuḥ śarīraśuśrūṣām dharmakāryam ca naityakam
svā ca eva kuryāt sarveṣām na asvajātiḥ kathaṃ cana
86. svā ca eva bhartuḥ śarīraśuśrūṣām ca naityakam dharmakāryam sarveṣām kuryāt.
na asvajātiḥ kathaṃ cana.
86. A wife of the same social class should herself perform her husband's personal service and all his regular constitutional (dharma) duties. A woman of a different class should never do so under any circumstances.
यस्तु तत कारयेन मोहात सजात्या स्थितयाऽन्यया ।
यथा ब्राह्मणचाण्डालः पूर्वदृष्टस्तथैव सः ॥८७॥
87. yastu tat kārayen mohāt sajātyā sthitayā'nyayā ,
yathā brāhmaṇacāṇḍālaḥ pūrvadṛṣṭastathaiva saḥ.
87. yaḥ tu tat kārayet mohāt sajātyā sthitayā anyayā
yathā brāhmaṇacāṇḍālaḥ pūrvadṛṣṭaḥ tathā eva saḥ
87. yaḥ tu mohāt sajātyā sthitayā anyayā tat kārayet,
saḥ yathā pūrvadṛṣṭaḥ brāhmaṇacāṇḍālaḥ,
tathā eva (bhavati).
87. But he who, out of delusion, causes that (service and duties) to be done by another woman, even if she belongs to his own social class, becomes like a Brahmin (brāhmaṇa) who is an outcaste (caṇḍāla), as previously described.
उत्कृष्टायाभिरूपाय वराय सदृशाय च ।
अप्राप्तामपि तां तस्मै कन्यां दद्याद यथाविधि ॥८८॥
88. utkṛṣṭāyābhirūpāya varāya sadṛśāya ca ,
aprāptāmapi tāṁ tasmai kanyāṁ dadyād yathāvidhi.
88. utkṛṣṭāya abhirūpāya varāya sadṛśāya ca aprāptām
api tām tasmai kanyām dadyāt yathāvidhi
88. (pitā vā guardian vā) utkṛṣṭāya abhirūpāya sadṛśāya ca varāya,
aprāptām api tām kanyām,
tasmai yathāvidhi dadyāt.
88. One should give that daughter, even if she has not yet reached puberty, to a superior, handsome, and suitable groom of equal standing, in accordance with the prescribed rules.
काममामरणात तिष्ठेद गृहे कन्यार्तुमत्यपि ।
न चैवैनां प्रयच्छेत तु गुणहीनाय कर्हि चित ॥८९॥
89. kāmamāmaraṇāt tiṣṭhed gṛhe kanyārtumatyapi ,
na caivaināṁ prayacchet tu guṇahīnāya karhi cit.
89. kāmam āmaraṇāt tiṣṭhet gṛhe kanyā ṛtumat api na
ca eva enām prayacchet tu guṇahīnāya karhi cit
89. kanyā ṛtumat api kāmam āmaraṇāt gṛhe tiṣṭhet.
tu na ca eva enām guṇahīnāya karhi cit prayacchet.
89. A daughter, even having reached puberty, may indeed remain at home until her death. But one should certainly never give her away to a man devoid of good qualities.
त्रीणि वर्षाण्युदीक्षेत कुमार्यर्तुमती सती ।
ऊर्ध्वं तु कालादेतस्माद विन्देत सदृशं पतिम ॥९०॥
90. trīṇi varṣāṇyudīkṣeta kumāryartumatī satī ,
ūrdhvaṁ tu kālādetasmād vindeta sadṛśaṁ patim.
90. trīṇi varṣāṇi udīkṣeta kumārī ṛtumatī satī |
ūrdhvaṃ tu kālāt etasmāt avindeta sadṛśaṃ patim
90. kumārī ṛtumatī satī trīṇi varṣāṇi udīkṣeta tu
etasmāt kālāt ūrdhvaṃ sadṛśaṃ patim avindeta
90. A maiden, having attained puberty, should wait for three years. However, after that period, she may find a suitable husband for herself.
अदीयमाना भर्तारमधिगच्छेद यदि स्वयम ।
नैनः किं चिदवाप्नोति न च यं साऽधिगच्छति ॥९१॥
91. adīyamānā bhartāramadhigacched yadi svayam ,
nainaḥ kiṁ cidavāpnoti na ca yaṁ sā'dhigacchati.
91. adīyamānā bhartāram adhigacchet yadi svayam | na
enaḥ kim cit avāpnoti na ca yam sā adhigacchati
91. yadi adīyamānā svayam bhartāram adhigacchet sā
kim cit enaḥ na avāpnoti ca yam sā adhigacchati na
91. If a maiden, not being given (by her guardian), chooses a husband herself, she incurs no sin, nor does the man whom she chooses.
अलङ्कारं नाददीत पित्र्यं कन्या स्वयंवरा ।
मातृकं भ्रातृदत्तं वा स्तेना स्याद यदि तं हरेत ॥९२॥
92. alaṅkāraṁ nādadīta pitryaṁ kanyā svayaṁvarā ,
mātṛkaṁ bhrātṛdattaṁ vā stenā syād yadi taṁ haret.
92. alaṅkāram na ādadhīta pitryam kanyā svayaṃvarā |
mātṛkam bhrātṛ-dattam vā stenā syāt yadi tam hareta
92. svayaṃvarā kanyā pitryam mātṛkam vā bhrātṛ-dattam alaṅkāram na ādadhīta yadi tam hareta,
stenā syāt
92. A maiden who chooses her husband herself should not take any ornament inherited from her father, or from her mother, or given by her brother. If she were to take it, she would be a thief.
पित्रे न दद्यात्शुल्कं तु कन्यां ऋतुमतीं हरन ।
स च स्वाम्यादतिक्रामेद ऋतूनां प्रतिरोधनात ॥९३॥
93. pitre na dadyātśulkaṁ tu kanyāṁ ṛtumatīṁ haran ,
sa ca svāmyādatikrāmed ṛtūnāṁ pratirodhanāt.
93. pitre na dadyāt śulkam tu kanyām ṛtumatīm haran
| saḥ ca svāmyāt atikrāmēt ṛtūnām prati-rodhanāt
93. tu ṛtumatīm kanyām haran pitre śulkam na dadyāt
ca saḥ ṛtūnām pratīrodhanāt svāmyāt atikrāmēt
93. However, a man who takes a maiden who has attained puberty should not give a bride-price to her father. For the father, by obstructing her menstrual cycles (and thus her opportunities for marriage), would forfeit his authority (over her).
त्रिंशद्वर्षो वहेत कन्यां हृद्यां द्वादशवार्षिकीम ।
त्र्यष्टवर्षोऽष्टवर्षां वा धर्मे सीदति सत्वरः ॥९४॥
94. triṁśadvarṣo vahet kanyāṁ hṛdyāṁ dvādaśavārṣikīm ,
tryaṣṭavarṣo'ṣṭavarṣāṁ vā dharme sīdati satvaraḥ.
94. triṃśadvarṣaḥ vaheta kanyām hṛdyām dvādaśavārṣikīm
tryaṣṭavarṣaḥ aṣṭavarṣām vā dharme sīdati satvaraḥ
94. triṃśadvarṣaḥ hṛdyām dvādaśavārṣikīm kanyām vaheta
vā tryaṣṭavarṣaḥ aṣṭavarṣām dharme satvaraḥ sīdati
94. A man thirty years old should marry an agreeable maiden twelve years old; or a man twenty-four years old, an eight-year-old maiden, if the natural order (dharma) is declining rapidly.
देवदत्तां पतिर्भार्यां विन्दते नेच्छयाऽत्मनः ।
तां साध्वीं बिभृयान्नित्यं देवानां प्रियमाचरन ॥९५॥
95. devadattāṁ patirbhāryāṁ vindate necchayā'tmanaḥ ,
tāṁ sādhvīṁ bibhṛyānnityaṁ devānāṁ priyamācaran.
95. devadattām patiḥ bhāryām vindate na icchyā ātmanaḥ
tām sādhvīm bibhṛyāt nityam devānām priyam ācaran
95. patiḥ devadattām bhāryām ātmanaḥ icchyā na vindate
tām sādhvīm devānām priyam ācaran nityam bibhṛyāt
95. A husband obtains a wife as a divine gift, not by his own desire. He should always maintain that virtuous woman, acting in a manner pleasing to the gods.
प्रजनार्थं स्त्रियः सृष्टाः संतानार्थं च मानवः ।
तस्मात साधारणो धर्मः श्रुतौ पत्न्या सहोदितः ॥९६॥
96. prajanārthaṁ striyaḥ sṛṣṭāḥ saṁtānārthaṁ ca mānavaḥ ,
tasmāt sādhāraṇo dharmaḥ śrutau patnyā sahoditaḥ.
96. prajanārtham striyaḥ sṛṣṭāḥ saṃtānārtham ca mānavaḥ
tasmāt sādhāraṇaḥ dharmaḥ śrutau patnyā sahoditaḥ
96. striyaḥ prajanārtham sṛṣṭāḥ ca mānavaḥ saṃtānārtham
tasmāt patnyā saha sādhāraṇaḥ dharmaḥ śrutau sahoditaḥ
96. Women were created for procreation, and man for the sake of offspring. Therefore, a common essential nature (dharma) is declared in the revealed texts (śruti) in association with the wife.
कन्यायां दत्तशुल्कायां म्रियेत यदि शुल्कदः ।
देवराय प्रदातव्या यदि कन्याऽनुमन्यते ॥९७॥
97. kanyāyāṁ dattaśulkāyāṁ mriyeta yadi śulkadaḥ ,
devarāya pradātavyā yadi kanyā'numanyate.
97. kanyāyām dattaśulkāyām mriyeta yadi śulkadaḥ
devarāya pradātavyā yadi kanyā anumanyate
97. yadi śulkadaḥ dattaśulkāyām kanyāyām mriyeta
yadi kanyā anumanyate devarāya pradātavyā
97. If the giver of the bride-price dies after it has been paid for a maiden, she is to be given to the brother-in-law, provided the maiden consents.
आददीत न शूद्रोऽपि शुल्कं दुहितरं ददन ।
शुल्कं हि गृह्णन कुरुते छन्नं दुहितृविक्रयम ॥९८॥
98. ādadīta na śūdro'pi śulkaṁ duhitaraṁ dadan ,
śulkaṁ hi gṛhṇan kurute channaṁ duhitṛvikrayam.
98. ādadhīta na śūdraḥ api śulkam duhitaram dadan |
śulkam hi gṛhṇan kurute channam duhitṛvikrayam
98. śūdraḥ api duhitaram dadan śulkam na ādadhīta
hi śulkam gṛhṇan channam duhitṛvikrayam kurute
98. Even a śūdra should not accept a bridal price when giving his daughter in marriage. Indeed, accepting a bridal price amounts to a hidden sale of the daughter.
एतत तु न परे चक्रुर्नापरे जातु साधवः ।
यदन्यस्य प्रतिज्ञाय पुनरन्यस्य दीयते ॥९९॥
99. etat tu na pare cakrurnāpare jātu sādhavaḥ ,
yadanyasya pratijñāya punaranyasya dīyate.
99. etat tu na pare cakruḥ na apare jātu sādhavaḥ
| yat anyasya pratijñāya punaḥ anyasya dīyate
99. tu pare etat na cakruḥ na apare sādhavaḥ jātu
yat anyasya pratijñāya punaḥ anyasya dīyate
99. But neither have others done this, nor have virtuous people ever done it: that which has been promised to one person is then given to another.
नानुशुश्रुम जात्वेतत पूर्वेष्वपि हि जन्मसु ।
शुल्कसंज्ञेन मूल्येन छन्नं दुहितृविक्रयम ॥१००॥
100. nānuśuśruma jātvetat pūrveṣvapi hi janmasu ,
śulkasaṁjñena mūlyena channaṁ duhitṛvikrayam.
100. na anuśuśruma jātu etat pūrveṣu api hi janmasu
| śulkasaṃjñena mūlyena channam duhitṛvikrayam
100. hi na jātu etat pūrveṣu api janmasu anuśuśruma
śulkasaṃjñena mūlyena channam duhitṛvikrayam
100. Indeed, we have never heard of this, not even in previous lives: a hidden sale of a daughter by means of a price designated as 'bridal price'.
अन्योन्यस्याव्यभिचारो भवेदामरणान्तिकः ।
एष धर्मः समासेन ज्ञेयः स्त्रीपुंसयोः परः ॥१०१॥
101. anyonyasyāvyabhicāro bhavedāmaraṇāntikaḥ ,
eṣa dharmaḥ samāsena jñeyaḥ strīpuṁsayoḥ paraḥ.
101. anyonyasya avyabhicāraḥ bhavet āmaraṇāntikaḥ |
eṣa dharmaḥ samāsena jñeyaḥ strīpuṃsayoḥ paraḥ
101. anyonyasya avyabhicāraḥ āmaraṇāntikaḥ bhavet
eṣa strīpuṃsayoḥ paraḥ dharmaḥ samāsena jñeyaḥ
101. Mutual fidelity should exist until death. This, in brief, is to be known as the supreme natural law (dharma) for a man and a woman.
तथा नित्यं यतेयातां स्त्रीपुंसौ तु कृतक्रियौ ।
यथा नाभिचरेतां तौ वियुक्तावितरेतरम ॥१०२॥
102. tathā nityaṁ yateyātāṁ strīpuṁsau tu kṛtakriyau ,
yathā nābhicaretāṁ tau viyuktāvitaretaram.
102. tathā nityam yateyātām strīpuṃsau tu kṛtakriyau
yathā na abhicaretām tau viyuktau itaretaram
102. tathā kṛtakriyau strīpuṃsau tu nityam yateyātām
yathā tau viyuktau itaretaram na abhicaretām
102. Similarly, a married couple, having completed the sacred rites, should constantly strive so that, even when separated, they do not transgress against each other.
एष स्त्रीपुंसयोरुक्तो धर्मो वो रतिसंहितः ।
आपद्यपत्यप्राप्तिश्च दायधर्मं निबोधत ॥१०३॥
103. eṣa strīpuṁsayorukto dharmo vo ratisaṁhitaḥ ,
āpadyapatyaprāptiśca dāyadharmaṁ nibodhata.
103. eṣaḥ strīpuṃsayoḥ uktaḥ dharmaḥ vaḥ ratisaṃhitaḥ
āpadi apatyaprāptiḥ ca dāyadharmam nibodhata
103. eṣaḥ strīpuṃsayoḥ ratisaṃhitaḥ dharmaḥ vaḥ uktaḥ
ca āpadi apatyaprāptiḥ dāyadharmam nibodhata
103. This is the natural law (dharma) concerning husband and wife, related to their union, which has been declared to you. And now, concerning the acquisition of offspring in times of difficulty, understand the law of inheritance.
ऊर्ध्वं पितुश्च मातुश्च समेत्य भ्रातरः समम ।
भजेरन पैतृकं रिक्थमनीशास्ते हि जीवतोः ॥१०४॥
104. ūrdhvaṁ pituśca mātuśca sametya bhrātaraḥ samam ,
bhajeran paitṛkaṁ rikthamanīśāste hi jīvatoḥ.
104. ūrdhvam pituḥ ca mātuḥ ca sametya bhrātaraḥ samam
bhajeran paitṛkam riktham anīśāḥ te hi jīvatoḥ
104. pituḥ ca mātuḥ ca ūrdhvam,
bhrātaraḥ sametya samam paitṛkam riktham bhajeran hi te jīvatoḥ anīśāḥ
104. After (the passing of) both the father and the mother, the brothers, having assembled, should divide the paternal inheritance equally. For indeed, they are not masters of it while (the parents are) living.
ज्येष्ठ एव तु गृह्णीयात पित्र्यं धनमशेषतः ।
शेषास्तमुपजीवेयुर्यथैव पितरं तथा ॥१०५॥
105. jyeṣṭha eva tu gṛhṇīyāt pitryaṁ dhanamaśeṣataḥ ,
śeṣāstamupajīveyuryathaiva pitaraṁ tathā.
105. jyeṣṭhaḥ eva tu gṛhṇīyāt pitryam dhanam aśeṣataḥ
śeṣāḥ tam upajīveyuḥ yathā eva pitaram tathā
105. tu jyeṣṭhaḥ eva aśeṣataḥ pitryam dhanam gṛhṇīyāt
śeṣāḥ tam upajīveyuḥ yathā eva pitaram tathā
105. But indeed, only the eldest should take the entire paternal wealth. The remaining (brothers) should subsist on him, just as they would on their father.
ज्येष्ठेन जातमात्रेण पुत्री भवति मानवः ।
पितॄणामनृणश्चैव स तस्मात सर्वमर्हति ॥१०६॥
106. jyeṣṭhena jātamātreṇa putrī bhavati mānavaḥ ,
pitṝṇāmanṛṇaścaiva sa tasmāt sarvamarhati.
106. jyeṣṭhena jātamātreṇa putrī bhavati mānavaḥ
pitṝṇām anṛṇaḥ ca eva saḥ tasmāt sarvam arhati
106. mānavaḥ jyeṣṭhena jātamātreṇa putrī bhavati ca
eva pitṝṇām anṛṇaḥ tasmāt saḥ sarvam arhati
106. Through the eldest son, immediately upon his birth, a man becomes a father. He is also freed from the debt to his ancestors (pitṛs). Therefore, that (eldest son) is entitled to everything.
यस्मिनृणं संनयति येन चानन्त्यमश्नुते ।
स एव धर्मजः पुत्रः कामजानितरान विदुः ॥१०७॥
107. yasminṛṇaṁ saṁnayati yena cānantyamaśnute ,
sa eva dharmajaḥ putraḥ kāmajānitarān viduḥ.
107. yasmin ṛṇam saṃnayati yena ca ānantyam aśnute
saḥ eva dharmajaḥ putraḥ kāmajān itarān viduḥ
107. yasmin ṛṇam saṃnayati ca yena ānantyam aśnute
saḥ eva dharmajaḥ putraḥ itarān kāmajān viduḥ
107. That son, in whom (the father) places his obligation and through whom he attains endless continuity, is indeed a son born of (dharma). Other sons are known to be born of desire.
पितेव पालयेत पूत्रान ज्येष्ठो भ्रातॄन यवीयसः ।
पुत्रवत्चापि वर्तेरन ज्येष्ठे भ्रातरि धर्मतः ॥१०८॥
108. piteva pālayet pūtrān jyeṣṭho bhrātṝn yavīyasaḥ ,
putravatcāpi varteran jyeṣṭhe bhrātari dharmataḥ.
108. pitā iva pālayeta putrān jyeṣṭhaḥ bhrātṝn yavīyasaḥ
putravat ca api varteran jyeṣṭhe bhrātari dharmataḥ
108. jyeṣṭhaḥ bhrātṝn yavīyasaḥ pitā iva pālayeta ca
api putravat jyeṣṭhe bhrātari dharmataḥ varteran
108. The eldest brother should protect his younger brothers like a father. And they (the younger brothers) should behave towards the eldest brother like sons, in accordance with (dharma).
ज्येष्ठः कुलं वर्धयति विनाशयति वा पुनः ।
ज्येष्ठः पूज्यतमो लोके ज्येष्ठः सद्भिरगर्हितः ॥१०९॥
109. jyeṣṭhaḥ kulaṁ vardhayati vināśayati vā punaḥ ,
jyeṣṭhaḥ pūjyatamo loke jyeṣṭhaḥ sadbhiragarhitaḥ.
109. jyeṣṭhaḥ kulam vardhayati vināśayati vā punaḥ
jyeṣṭhaḥ pūjyatamaḥ loke jyeṣṭhaḥ sadbhiḥ agarhitaḥ
109. jyeṣṭhaḥ kulam vardhayati vā punaḥ vināśayati
jyeṣṭhaḥ loke pūjyatamaḥ jyeṣṭhaḥ sadbhiḥ agarhitaḥ
109. The eldest (son) either enhances the family line or, indeed, destroys it. The eldest is most revered in the world; the eldest is not censured by the virtuous.
यो ज्येष्ठो ज्येष्ठवृत्तिः स्यान मातैव स पितैव सः ।
अज्येष्ठवृत्तिर्यस्तु स्यात स संपूज्यस्तु बन्धुवत ॥११०॥
110. yo jyeṣṭho jyeṣṭhavṛttiḥ syān mātaiva sa pitaiva saḥ ,
ajyeṣṭhavṛttiryastu syāt sa saṁpūjyastu bandhuvat.
110. yaḥ jyeṣṭhaḥ jyeṣṭhavṛttiḥ syāt mātā iva saḥ pitā iva
saḥ ajyeṣṭhavṛttiḥ yaḥ tu syāt saḥ saṃpūjyaḥ tu bandhuvat
110. yaḥ jyeṣṭhaḥ jyeṣṭhavṛttiḥ syāt,
saḥ mātā iva,
saḥ pitā iva.
yaḥ tu ajyeṣṭhavṛttiḥ syāt,
saḥ bandhuvat saṃpūjyaḥ tu.
110. Whoever is the eldest and conducts himself with the decorum appropriate to an elder, he is to be regarded as a mother and a father. But whoever does not conduct himself as an elder should, he is to be revered like a kinsman.
एवं सह वसेयुर्वा पृथग वा धर्मकाम्यया ।
पृथग विवर्धते धर्मस्तस्माद धर्म्या पृथक्क्रिया ॥१११॥
111. evaṁ saha vaseyurvā pṛthag vā dharmakāmyayā ,
pṛthag vivardhate dharmastasmād dharmyā pṛthakkriyā.
111. evam saha vaseyuḥ vā pṛthak vā dharmakāmyayā pṛthak
vivardhate dharmaḥ tasmāt dharmyā pṛthakkriyā
111. evam saha vā pṛthak vā dharmakāmyayā vaseyuḥ.
pṛthak dharmaḥ vivardhate; tasmāt pṛthakkriyā dharmyā.
111. They may thus live together or separately, motivated by the desire for (dharma) (natural law). Separating causes (dharma) (natural law) to flourish; therefore, separate action is righteous.
ज्येष्ठस्य विंश उद्धारः सर्वद्रव्याच्च यद वरम ।
ततोऽर्धं मध्यमस्य स्यात तुरीयं तु यवीयसः ॥११२॥
112. jyeṣṭhasya viṁśa uddhāraḥ sarvadravyācca yad varam ,
tato'rdhaṁ madhyamasya syāt turīyaṁ tu yavīyasaḥ.
112. jyeṣṭhasya viṃśaḥ uddhāraḥ sarvadrvyāt ca yat varam
tataḥ ardham madhyamasya syāt turīyam tu yavīyasaḥ
112. jyeṣṭhasya sarvadrvyāt viṃśaḥ uddhāraḥ ca yat varam (syāt).
tataḥ ardham madhyamasya syāt,
tu turīyam yavīyasaḥ (syāt).
112. The special share for the eldest son is one-twentieth of all the property, along with the choicest part. Half of that (share) should then be for the middle son, and a fourth of it for the youngest.
ज्येष्ठश्चैव कनिष्ठश्च संहरेतां यथोदितम ।
येऽन्ये ज्येष्ठकनिष्ठाभ्यां तेषां स्यान मध्यमं धनम ॥११३॥
113. jyeṣṭhaścaiva kaniṣṭhaśca saṁharetāṁ yathoditam ,
ye'nye jyeṣṭhakaniṣṭhābhyāṁ teṣāṁ syān madhyamaṁ dhanam.
113. jyeṣṭhaḥ ca eva kaniṣṭhaḥ ca saṃharetām yathā uditam ye
anye jyeṣṭhakaniṣṭhābhyām teṣām syāt madhyamam dhanam
113. jyeṣṭhaḥ ca eva kaniṣṭhaḥ ca yathā uditam saṃharetām.
ye anye jyeṣṭhakaniṣṭhābhyām,
teṣām madhyamam dhanam syāt.
113. The eldest and the youngest sons should indeed inherit their shares as prescribed. For those other sons who are neither the eldest nor the youngest, a middle portion of the wealth should be theirs.
सर्वेषां धनजातानामाददीताग्र्यमग्रजः ।
यच्च सातिशयं किं चिद दशतश्चाप्नुयाद वरम ॥११४॥
114. sarveṣāṁ dhanajātānāmādadītāgryamagrajaḥ ,
yacca sātiśayaṁ kiṁ cid daśataścāpnuyād varam.
114. sarveṣām dhanajātānām ādadīta agryam agrajaḥ yat
ca sātiśayam kim cit daśataḥ ca āpnuyāt varam
114. agrajaḥ sarveṣām dhanajātānām agryam ādadīta ca
yat kim cit sātiśayam daśataḥ varam ca āpnuyāt
114. Among all types of acquired wealth, the eldest brother should take the best portion. And from anything that is of superior value, he should also obtain a special share, specifically one-tenth.
उद्धारो न दशस्वस्ति संपन्नानां स्वकर्मसु ।
यत किं चिदेव देयं तु ज्यायसे मानवर्धनम ॥११५॥
115. uddhāro na daśasvasti saṁpannānāṁ svakarmasu ,
yat kiṁ cideva deyaṁ tu jyāyase mānavardhanam.
115. uddhāraḥ na daśasu asti sampannānām svakarmasu
yat kim cit eva deyam tu jyāyase mānavardhanam
115. sampannānām svakarmasu daśasu uddhāraḥ na asti
tu yat kim cit eva deyam jyāyase mānavardhanam
115. There is no special tenth share for those who are prosperous through their own efforts. However, whatever small amount is to be given, it should indeed be given to the elder to enhance his honor.
एवं समुद्धृतोद्धारे समानंशान प्रकल्पयेत ।
उद्धारेऽनुद्धृते त्वेषामियं स्यादंशकल्पना ॥११६॥
116. evaṁ samuddhṛtoddhāre samānaṁśān prakalpayet ,
uddhāre'nuddhṛte tveṣāmiyaṁ syādaṁśakalpanā.
116. evam samuddhṛta uddhāre samān aṃśān prakalpayet
uddhāre anuddhṛte tu eṣām iyam syāt aṃśakalpanā
116. evam samuddhṛta uddhāre samān aṃśān prakalpayet
tu eṣām uddhāre anuddhṛte iyam aṃśakalpanā syāt
116. Thus, when the privileged share (uddhāra) has been set aside, one should then allot equal portions. However, if this special share has not been set aside for them, then the following arrangement of shares shall apply.
एकाधिकं हरेज ज्येष्ठः पुत्रोऽध्यर्धं ततोऽनुजः ।
अंशमंशं यवीयांस इति धर्मो व्यवस्थितः ॥११७॥
117. ekādhikaṁ harej jyeṣṭhaḥ putro'dhyardhaṁ tato'nujaḥ ,
aṁśamaṁśaṁ yavīyāṁsa iti dharmo vyavasthitaḥ.
117. eka adhikam haret jyeṣṭhaḥ putraḥ adhyardham tataḥ
anujaḥ aṃśam aṃśam yavīyāṃsaḥ iti dharmaḥ vyavasthitaḥ
117. jyeṣṭhaḥ putraḥ eka adhikam haret tataḥ anujaḥ adhyardham
yavīyāṃsaḥ aṃśam aṃśam iti dharmaḥ vyavasthitaḥ
117. The eldest son should take one share more (than the standard portion), the next younger brother should take one and a half shares, and the youngest ones should each take one share. Thus, this is the established natural law (dharma).
स्वेभ्योंशेभ्यस्तु कन्याभ्यः प्रदद्युर्भ्रातरः पृथक ।
स्वात स्वादंशाच्चतुर्भागं पतिताः स्युरदित्सवः ॥११८॥
118. svebhyoṁśebhyastu kanyābhyaḥ pradadyurbhrātaraḥ pṛthak ,
svāt svādaṁśāccaturbhāgaṁ patitāḥ syuraditsavaḥ.
118. svebhyaḥ aṃśebhyaḥ tu kanyābhyaḥ pradadyuḥ bhrātaraḥ
pṛthak svāt svāt aṃśāt caturbhāgam patitāḥ syuḥ aditsavaḥ
118. svebhyaḥ aṃśebhyaḥ tu bhrātaraḥ kanyābhyaḥ pṛthak svāt
svāt aṃśāt caturbhāgam pradadyuḥ aditsavaḥ patitāḥ syuḥ
118. Brothers should each separately give a fourth part from their own shares to the unmarried daughters. Those who are unwilling to give would be considered fallen (dharma).
अजाविकं सेकशफं न जातु विषमं भजेत ।
अजाविकं तु विषमं ज्येष्ठस्यैव विधीयते ॥११९॥
119. ajāvikaṁ sekaśaphaṁ na jātu viṣamaṁ bhajet ,
ajāvikaṁ tu viṣamaṁ jyeṣṭhasyaiva vidhīyate.
119. ajāvikam sekaśafam na jātu viṣamam bhajeta
ajāvikam tu viṣamam jyeṣṭhasya eva vidhīyate
119. ajāvikam sekaśafam na jātu viṣamam bhajeta
tu ajāvikam viṣamam jyeṣṭhasya eva vidhīyate
119. Goats, sheep, and one-hoofed animals should never be divided unequally. However, an unequal division of goats and sheep is indeed prescribed only for the eldest (brother).
यवीयान्ज्येष्ठभार्यायां पुत्रमुत्पादयेद यदि ।
समस्तत्र विभागः स्यादिति धर्मो व्यवस्थितः ॥१२०॥
120. yavīyānjyeṣṭhabhāryāyāṁ putramutpādayed yadi ,
samastatra vibhāgaḥ syāditi dharmo vyavasthitaḥ.
120. yavīyān jyeṣṭhabhāryāyām putram utpādayet yadi
samaḥ tatra vibhāgaḥ syāt iti dharmaḥ vyavasthitaḥ
120. yadi yavīyān jyeṣṭhabhāryāyām putram utpādayet
tatra samaḥ vibhāgaḥ syāt iti dharmaḥ vyavasthitaḥ
120. If a younger brother begets a son with the wife of his elder brother, then in that situation, the division (of property) should be equal. Thus, this rule (dharma) is established.
उपसर्जनं प्रधानस्य धर्मतो नोपपद्यते ।
पिता प्रधानं प्रजने तस्माद धर्मेण तं भजेत ॥१२१॥
121. upasarjanaṁ pradhānasya dharmato nopapadyate ,
pitā pradhānaṁ prajane tasmād dharmeṇa taṁ bhajet.
121. upasarganam pradhānasya dharmataḥ na upapadyate
pitā pradhānam prajane tasmāt dharmeṇa tam bhajeta
121. upasarganam pradhānasya dharmataḥ na upapadyate
pitā prajane pradhānam tasmāt dharmeṇa tam bhajeta
121. A secondary element is not appropriate with respect to the principal, according to (dharma). The father is the principal in procreation. Therefore, one should honor him according to (dharma).
पुत्रः कनिष्ठो ज्येष्ठायां कनिष्ठायां च पूर्वजः ।
कथं तत्र विभागः स्यादिति चेत संशयो भवेत ॥१२२॥
122. putraḥ kaniṣṭho jyeṣṭhāyāṁ kaniṣṭhāyāṁ ca pūrvajaḥ ,
kathaṁ tatra vibhāgaḥ syāditi cet saṁśayo bhavet.
122. putraḥ kaniṣṭhaḥ jyeṣṭhāyām kaniṣṭhāyām ca pūrvajaḥ
katham tatra vibhāgaḥ syāt iti cet saṃśayaḥ bhavet
122. jyeṣṭhāyām kaniṣṭhaḥ putraḥ kaniṣṭhāyām ca pūrvajaḥ
katham tatra vibhāgaḥ syāt iti cet saṃśayaḥ bhavet
122. If a younger son is born to the eldest wife, and an elder son to the youngest wife, how would the division of property take place in such a situation? A doubt might arise here.
एकं वृषभमुद्धारं संहरेत स पूर्वजः ।
ततोऽपरे ज्येष्ठवृषास्तदूनानां स्वमातृतः ॥१२३॥
123. ekaṁ vṛṣabhamuddhāraṁ saṁhareta sa pūrvajaḥ ,
tato'pare jyeṣṭhavṛṣāstadūnānāṁ svamātṛtaḥ.
123. ekam vṛṣabham uddhāram saṃharet saḥ pūrvajaḥ
tataḥ apare jyeṣṭhavṛṣāḥ tat ūnānām svamātṛtaḥ
123. saḥ pūrvajaḥ ekam vṛṣabham uddhāram saṃharet
tataḥ apare jyeṣṭhavṛṣāḥ tat ūnānām svamātṛtaḥ
123. That elder son should take one bull as a privileged share. Thereafter, the other sons, both the elder ones among them and those junior to them, should divide the shares according to their own mothers' status.
ज्येष्ठस्तु जातो ज्येष्ठायां हरेद वृषभषोडशाः ।
ततः स्वमातृतः शेषा भजेरन्निति धारणा ॥१२४॥
124. jyeṣṭhastu jāto jyeṣṭhāyāṁ hared vṛṣabhaṣoḍaśāḥ ,
tataḥ svamātṛtaḥ śeṣā bhajeranniti dhāraṇā.
124. jyeṣṭhaḥ tu jātaḥ jyeṣṭhāyām haret vṛṣabhaṣoḍaśāḥ
tataḥ svamātṛtaḥ śeṣāḥ bhajeran iti dhāraṇā
124. jyeṣṭhaḥ tu jātaḥ jyeṣṭhāyām vṛṣabhaṣoḍaśāḥ
haret tataḥ śeṣāḥ svamātṛtaḥ bhajeran iti dhāraṇā
124. But the eldest son, born to the eldest wife, should take sixteen bulls. Thereafter, the remaining sons should divide their shares according to their own mothers' status; this is the established principle (dhāraṇā).
सदृशस्त्रीषु जातानां पुत्राणामविशेषतः ।
न मातृतो ज्यैष्ठ्यमस्ति जन्मतो ज्यैष्ठ्यमुच्यते ॥१२५॥
125. sadṛśastrīṣu jātānāṁ putrāṇāmaviśeṣataḥ ,
na mātṛto jyaiṣṭhyamasti janmato jyaiṣṭhyamucyate.
125. sadṛśastrīṣu jātānām putrāṇām aviśeṣataḥ na
mātṛtaḥ jyaiṣṭhyam asti janmataḥ jyaiṣṭhyam ucyate
125. sadṛśastrīṣu jātānām putrāṇām aviśeṣataḥ na
mātṛtaḥ jyaiṣṭhyam asti janmataḥ jyaiṣṭhyam ucyate
125. Among sons born to wives of equal status, there is no distinction based on the mother; rather, seniority (jyaiṣṭhya) is declared solely by birth.
जन्मज्येष्ठेन चाह्वानं सुब्रह्मण्यास्वपि स्मृतम ।
यमयोश्चैव गर्भेषु जन्मतो ज्येष्ठता स्मृता ॥१२६॥
126. janmajyeṣṭhena cāhvānaṁ subrahmaṇyāsvapi smṛtam ,
yamayoścaiva garbheṣu janmato jyeṣṭhatā smṛtā.
126. janmajyeṣṭhena ca āhvānam subrahmaṇyāsu api smṛtam
yamayoḥ ca eva garbheṣu janmataḥ jyeṣṭhatā smṛtā
126. subrahmaṇyāsu api āhvānam janmajyeṣṭhena smṛtam ca
yamayoḥ garbheṣu ca eva janmataḥ jyeṣṭhatā smṛtā
126. The seniority for calling (for the "subrahmaṇyā" invocation) is determined by birth. Similarly, among twins, seniority is recognized based on the order of birth.
अपुत्रोऽनेन विधिना सुतां कुर्वीत पुत्रिकाम ।
यदपत्यं भवेदस्यां तन मम स्यात स्वधाकरम ॥१२७॥
127. aputro'nena vidhinā sutāṁ kurvīta putrikām ,
yadapatyaṁ bhavedasyāṁ tan mama syāt svadhākaram.
127. aputraḥ anena vidhinā sutām kurvīta putrikām yat
apatyam bhavet asyām tat mama syāt svadhākaram
127. aputraḥ anena vidhinā sutām putrikām kurvīta yat
apatyam asyām bhavet tat mama svadhākaram syāt
127. A sonless man should, by this rule, designate his daughter as a "putrikā" (daughter made a son). Whatever offspring is born to her, that child will be mine, performing the ancestral offerings (svadhā).
अनेन तु विधानेन पुरा चक्रेऽथ पुत्रिकाः ।
विवृद्ध्यर्थं स्ववंशस्य स्वयं दक्षः प्रजापतिः ॥१२८॥
128. anena tu vidhānena purā cakre'tha putrikāḥ ,
vivṛddhyarthaṁ svavaṁśasya svayaṁ dakṣaḥ prajāpatiḥ.
128. anena tu vidhānena purā cakre atha putrikāḥ
vivṛddhyartham svavaṃśasya svayam dakṣaḥ prajāpatiḥ
128. anena tu vidhānena purā dakṣaḥ prajāpatiḥ svayam
svavaṃśasya vivṛddhyartham atha putrikāḥ cakre
128. Indeed, by this very arrangement, Prajāpati Dakṣa himself, in ancient times, created (his daughters as) "putrikā"s for the growth of his own lineage.
ददौ स दश धर्माय कश्यपाय त्रयोदश ।
सोमाय राज्ञे सत्कृत्य प्रीतात्मा सप्तविंशतिम ॥१२९॥
129. dadau sa daśa dharmāya kaśyapāya trayodaśa ,
somāya rājñe satkṛtya prītātmā saptaviṁśatim.
129. dadau saḥ daśa dharmāya kaśyapāya trayodaśa
somāya rājñe satkṛtya prītātmā saptaviṃśatim
129. saḥ prītātmā satkṛtya dharmāya daśa kaśyapāya
trayodaśa rājñe somāya saptaviṃśatim dadau
129. With a pleased mind and showing respect, he (Dakṣa) gave ten (daughters) to (the deity) Dharma, thirteen to Kaśyapa, and twenty-seven to King Soma.
यथैवात्मा तथा पुत्रः पुत्रेण दुहिता समा ।
तस्यामात्मनि तिष्ठन्त्यां कथमन्यो धनं हरेत ॥१३०॥
130. yathaivātmā tathā putraḥ putreṇa duhitā samā ,
tasyāmātmani tiṣṭhantyāṁ kathamanyo dhanaṁ haret.
130. yathā eva ātmā tathā putraḥ putreṇa duhitā samā
tasyām ātmani tiṣṭhantyām katham anyaḥ dhanam hareta
130. ātmā yathā eva tathā putraḥ duhitā putreṇa samā
tasyām ātmani tiṣṭhantyām anyaḥ dhanam katham hareta
130. Just as one's own self (ātman), so is a son. A daughter is considered equal to a son. When she, who embodies one's very self (ātman), is alive, how can any other person claim the wealth?
मातुस्तु यौतकं यत स्यात कुमारीभाग एव सः ।
दौहित्र एव च हरेदपुत्रस्याखिलं धनम ॥१३१॥
131. mātustu yautakaṁ yat syāt kumārībhāga eva saḥ ,
dauhitra eva ca haredaputrasyākhilaṁ dhanam.
131. mātuḥ tu yautakam yat syāt kumārībhāgaḥ eva saḥ
dauhitraḥ eva ca haret aputrasya akhilam dhanam
131. mātuḥ tu yat yautakam syāt saḥ kumārībhāgaḥ eva
ca dauhitraḥ eva aputrasya akhilam dhanam haret
131. But whatever constitutes the mother's bridal gift (yautaka) belongs exclusively to the unmarried daughter as her share. Furthermore, the daughter's son (dauhita) alone should inherit all the wealth of a man who has no son.
दौहित्रो ह्यखिलं रिक्थमपुत्रस्य पितुर्हरेत ।
स एव दद्याद द्वौ पिण्डौ पित्रे मातामहाय च ॥१३२॥
132. dauhitro hyakhilaṁ rikthamaputrasya piturharet ,
sa eva dadyād dvau piṇḍau pitre mātāmahāya ca.
132. dauhitraḥ hi akhilam riktham aputrasya pituḥ hareta
saḥ eva dadyāt dvau piṇḍau pitre mātāmahāya ca
132. hi dauhitraḥ aputrasya pituḥ akhilam riktham hareta
saḥ eva pitre mātāmahāya ca dvau piṇḍau dadyāt
132. Indeed, the daughter's son (dauhita) should inherit the entire estate of his father who has no male heir. It is he alone who should offer two funeral cakes (piṇḍa), one to his own father and one to his maternal grandfather.
पौत्रदौहित्रयोर्लोके न विशेषोऽस्ति धर्मतः ।
तयोर्हि मातापितरौ संभूतौ तस्य देहतः ॥१३३॥
133. pautradauhitrayorloke na viśeṣo'sti dharmataḥ ,
tayorhi mātāpitarau saṁbhūtau tasya dehataḥ.
133. pautradauhitrayoḥ loke na viśeṣaḥ asti dharmataḥ
tayoḥ hi mātāpitarau saṃbhūtau tasya dehataḥ
133. loke pautradauhitrayoḥ dharmataḥ viśeṣaḥ na asti
hi tayoḥ mātāpitarau tasya dehataḥ saṃbhūtau
133. In the world, there is no special distinction between a grandson (pautra) and a daughter's son (dauhita) according to natural law (dharma). For indeed, their respective parents were both born from his (the deceased's) body.
पुत्रिकायां कृतायां तु यदि पुत्रोऽनुजायते ।
समस्तत्र विभागः स्यात्ज्येष्ठता नास्ति हि स्त्रियाः ॥१३४॥
134. putrikāyāṁ kṛtāyāṁ tu yadi putro'nujāyate ,
samastatra vibhāgaḥ syātjyeṣṭhatā nāsti hi striyāḥ.
134. putrikāyām kṛtāyām tu yadi putraḥ anujāyate samaḥ
tatra vibhāgaḥ syāt jyeṣṭhatā na asti hi striyāḥ
134. yadi putrikāyām kṛtāyām tu putraḥ anujāyate tatra
samaḥ vibhāgaḥ syāt hi striyāḥ jyeṣṭhatā na asti
134. If, after a daughter has been appointed (as a "putrikā" for succession), a son is subsequently born, then there should be an equal division of property between them, for seniority does not belong to a woman.
अपुत्रायां मृतायां तु पुत्रिकायां कथं चन ।
धनं तत पुत्रिकाभर्ता हरेतैवाविचारयन ॥१३५॥
135. aputrāyāṁ mṛtāyāṁ tu putrikāyāṁ kathaṁ cana ,
dhanaṁ tat putrikābhartā haretaivāvicārayan.
135. aputrāyām mṛtāyām tu putrikāyām katham cana
dhanam tataḥ putrikābhartā haret eva avicārayan
135. katham cana aputrāyām mṛtāyām tu putrikāyām
tataḥ putrikābhartā dhanam haret eva avicārayan
135. If, by any chance, an appointed daughter ("putrikā") dies childless, then her husband should take her property without deliberation.
अकृता वा कृता वाऽपि यं विन्देत सदृशात सुतम ।
पौत्री मातामहस्तेन दद्यात पिण्डं हरेद धनम ॥१३६॥
136. akṛtā vā kṛtā vā'pi yaṁ vindet sadṛśāt sutam ,
pautrī mātāmahastena dadyāt piṇḍaṁ hared dhanam.
136. akṛtā vā kṛtā vā api yam vindeta sadṛśāt sutam
pautrī mātāmahaḥ tena dadyāt piṇḍam haret dhanam
136. akṛtā vā kṛtā vā api yam sadṛśāt sutam vindeta
pautrī mātāmahaḥ tena piṇḍam dadyāt dhanam haret
136. Whether (a daughter was) unappointed or appointed (as a "putrikā"), if she bears a son from a suitable man, then through that son, the granddaughter (pautrī) – that is, the daughter herself – should offer the funeral cake (piṇḍa) to her paternal grandfather (who is the maternal grandfather of her son) and inherit his property.
पुत्रेण लोकान्जयति पौत्रेणानन्त्यमश्नुते ।
अथ पुत्रस्य पौत्रेण ब्रध्नस्याप्नोति विष्टपम ॥१३७॥
137. putreṇa lokānjayati pautreṇānantyamaśnute ,
atha putrasya pautreṇa bradhnasyāpnoti viṣṭapam.
137. putreṇa lokān jayati pautreṇa ānantyam aśnute |
atha putrasya pautreṇa bradhnasya āpnoti viṣṭapam
137. putreṇa lokān jayati pautreṇa ānantyam aśnute
atha putrasya pautreṇa bradhnasya viṣṭapam āpnoti
137. By means of a son, one conquers the worlds; by means of a grandson, one attains endlessness. And by means of a great-grandson (the son of a grandson), one achieves the highest realm (the world of Brādhna, the sun god).
पुन्नाम्नो नरकाद यस्मात त्रायते पितरं सुतः ।
तस्मात पुत्र इति प्रोक्तः स्वयमेव स्वयंभुवा ॥१३८॥
138. punnāmno narakād yasmāt trāyate pitaraṁ sutaḥ ,
tasmāt putra iti proktaḥ svayameva svayaṁbhuvā.
138. punnāmnaḥ narakāt yasmāt trāyate pitaram sutaḥ |
tasmāt putra iti proktaḥ svayam eva svayambhuvā
138. yasmāt sutaḥ pitaram punnāmnaḥ narakāt trāyate
tasmāt svayam eva svayambhuvā iti putra proktaḥ
138. Because a son (putra) saves his father from a hell named Put, he is therefore declared to be a "son" (putra) by the Self-existent one (svayambhū) himself.
पौत्रदौहित्रयोर्लोके विशेषो नोपपद्यते ।
दौहित्रोऽपि ह्यमुत्रैनं संतारयति पौत्रवत ॥१३९॥
139. pautradauhitrayorloke viśeṣo nopapadyate ,
dauhitro'pi hyamutrainaṁ saṁtārayati pautravat.
139. pautradauhitrayoḥ loke viśeṣaḥ na upapadyate |
dauhitraḥ api hi amutra enam samtārayati pautravat
139. loke pautradauhitrayoḥ viśeṣaḥ na upapadyate hi
dauhitraḥ api amutra enam pautravat samtārayati
139. In this world (loka), no distinction is made between a son's son and a daughter's son. For, a daughter's son also, indeed, delivers the grandfather in the other world, just like a son's son.
मातुः प्रथमतः पिण्डं निर्वपेत पुत्रिकासुतः ।
द्वितीयं तु पितुस्तस्यास्तृतीयं तत्पितुः पितुः ॥१४०॥
140. mātuḥ prathamataḥ piṇḍaṁ nirvapet putrikāsutaḥ ,
dvitīyaṁ tu pitustasyāstṛtīyaṁ tatpituḥ pituḥ.
140. mātuḥ prathamataḥ piṇḍam nirvapeta putrikāsutaḥ |
dvitīyam tu pituḥ tasyāḥ tṛtīyam tat pituḥ pituḥ
140. putrikāsutaḥ prathamataḥ mātuḥ piṇḍam nirvapeta
dvitīyam tu tasyāḥ pituḥ tṛtīyam tat pituḥ pituḥ
140. The son of an appointed daughter (putrikāputra) should first offer the funeral cake (piṇḍa) to his mother. The second should be offered to her father, and the third to her father's father (i.e., the maternal grandfather).
उपपन्नो गुणैः सर्वैः पुत्रो यस्य तु दत्त्रिमः ।
स हरेतैव तद्रिक्थं संप्राप्तोऽप्यन्यगोत्रतः ॥१४१॥
141. upapanno guṇaiḥ sarvaiḥ putro yasya tu dattrimaḥ ,
sa haretaiva tadrikthaṁ saṁprāpto'pyanyagotrataḥ.
141. upapannaḥ guṇaiḥ sarvaiḥ putraḥ yasya tu dattrimaḥ |
saḥ hareta eva tat riktham samprāptaḥ api anyagotrataḥ
141. yasya dattrimaḥ putraḥ sarvaiḥ guṇaiḥ upapannaḥ tu
saḥ anyagotrataḥ api samprāptaḥ tat riktham eva hareta
141. If an adopted son (dattrima putra) is endowed with all good qualities, he should indeed inherit that property, even though he comes from another family (gotra).
गोत्ररिक्थे जनयितुर्न हरेद दत्त्रिमः क्व चित ।
गोत्ररिक्थानुगः पिण्डो व्यपैति ददतः स्वधा ॥१४२॥
142. gotrarikthe janayiturna hared dattrimaḥ kva cit ,
gotrarikthānugaḥ piṇḍo vyapaiti dadataḥ svadhā.
142. gotrarikthe janayituḥ na haret dattṛimaḥ kva cit
gotrarikthānugaḥ piṇḍaḥ vyapaiti dadataḥ svadhā
142. An adopted son should never claim the lineage (gotra) or inheritance of his biological father. The ancestral offering (piṇḍa), which is connected to the original lineage and inheritance, ceases for the biological father who gives his son in adoption, as do his ancestral rites (svadhā).
अनियुक्तासुतश्चैव पुत्रिण्याऽप्तश्च देवरात ।
उभौ तौ नार्हतो भागं जारजातककामजौ ॥१४३॥
143. aniyuktāsutaścaiva putriṇyā'ptaśca devarāt ,
ubhau tau nārhato bhāgaṁ jārajātakakāmajau.
143. aniyuktāsutaḥ ca eva putriṇyā aptaḥ ca devarāta
ubhau tau na arhataḥ bhāgam jārajātakakāmajau
143. O Devrāta, both the son born to a woman not appointed (for levirate union) and the son obtained by a woman who only has daughters (seeking a male heir) do not deserve a share in the inheritance; these two are considered born of an adulterer and born of mere desire.
नियुक्तायामपि पुमान्नार्यां जातोऽविधानतः ।
नैवार्हः पैतृकं रिक्थं पतितोत्पादितो हि सः ॥१४४॥
144. niyuktāyāmapi pumānnāryāṁ jāto'vidhānataḥ ,
naivārhaḥ paitṛkaṁ rikthaṁ patitotpādito hi saḥ.
144. niyuktāyām api pumān nāryām jātaḥ avidhānataḥ | na
eva arhaḥ paitṛikam riktham patitotpāditaḥ hi saḥ
144. Even if a son is born to a woman who was appointed (for levirate union), if he is begotten unlawfully, he certainly does not deserve the paternal inheritance; for he is considered to have been produced by a fallen (patita) man.
हरेत तत्र नियुक्तायां जातः पुत्रो यथौरसः ।
क्षेत्रिकस्य तु तद बीजं धर्मतः प्रसवश्च सः ॥१४५॥
145. haret tatra niyuktāyāṁ jātaḥ putro yathaurasaḥ ,
kṣetrikasya tu tad bījaṁ dharmataḥ prasavaśca saḥ.
145. haret tatra niyuktāyām jātaḥ putraḥ yathā aurasaḥ |
kṣetrikasya tu tat bījam dharmataḥ prasavaḥ ca saḥ
145. In that situation, a son born to a duly appointed woman should inherit just like a legitimate son (aurasa). However, that seed (of the actual procreator) belongs to the owner of the field (kṣetrika, the husband), and the offspring is also his, by natural law (dharma).
धनं यो बिभृयाद भ्रातुर्मृतस्य स्त्रियमेव च ??।
सोऽपत्यं भ्रातुरुत्पाद्य दद्यात तस्यैव तद्धनम ॥१४६॥
146. dhanaṁ yo bibhṛyād bhrāturmṛtasya striyameva ca ??,
so'patyaṁ bhrāturutpādya dadyāt tasyaiva taddhanam.
146. dhanam yaḥ bibhṛyāt bhrātuḥ mṛtasya striyam eva ca saḥ
apatyam bhrātuḥ utpādya dadyāt tasya eva tat dhanam
146. yaḥ bhrātuḥ mṛtasya dhanam striyam eva ca bibhṛyāt saḥ
bhrātuḥ apatyam utpādya tat dhanam tasya eva dadyāt
146. He who maintains the wealth of his deceased brother, and also his wife, should, after begetting an offspring for his brother, give that wealth to that (child).
या नियुक्ताऽन्यतः पुत्रं देवराद वाऽप्यवाप्नुयात ।
तं कामजमरिक्थीयं वृथोत्पन्नं प्रचक्षते ॥१४७॥
147. yā niyuktā'nyataḥ putraṁ devarād vā'pyavāpnuyāt ,
taṁ kāmajamarikthīyaṁ vṛthotpannaṁ pracakṣate.
147. yā niyuktā anyataḥ putram devarāt vā api avāpnuyāt
tam kāmajam arikthīyam vṛthā utpannam pracakṣate
147. yā niyuktā anyataḥ vā devarāt api putram avāpnuyāt
tam kāmajam arikthīyam vṛthā utpannam pracakṣate
147. If a woman, appointed (for procreation), obtains a son from another man or even from her husband's brother (devara), they declare that child to be born of desire, not entitled to inheritance, and produced in vain.
एतद विधानं विज्ञेयं विभागस्यैकयोनिषु ।
बह्वीषु चैकजातानां नानास्त्रीषु निबोधत ॥१४८॥
148. etad vidhānaṁ vijñeyaṁ vibhāgasyaikayoniṣu ,
bahvīṣu caikajātānāṁ nānāstrīṣu nibodhata.
148. etat vidhānam vijñeyam vibhāgasya ekayoniṣu
bahvīṣu ca ekajātānām nānāstrīṣu nibodhata
148. etat vidhānam ekayoniṣu vibhāgasya vijñeyam ca
bahvīṣu nānāstrīṣu ekajātānām (vibhāgam) nibodhata
148. This rule is to be understood regarding the division (of inheritance) among children born from a single mother. Now, learn about (the division among) children born from one father but from many different mothers.
ब्राह्मणस्यानुपूर्व्येण चतस्रस्तु यदि स्त्रियः ।
तासां पुत्रेषु जातेषु विभागेऽयं विधिः स्मृतः ॥१४९॥
149. brāhmaṇasyānupūrvyeṇa catasrastu yadi striyaḥ ,
tāsāṁ putreṣu jāteṣu vibhāge'yaṁ vidhiḥ smṛtaḥ.
149. brāhmaṇasya anupūrvyena catasraḥ tu yadi striyaḥ
tāsām putreṣu jāteṣu vibhāge ayam vidhiḥ smṛtaḥ
149. yadi brāhmaṇasya anupūrvyena catasraḥ striyaḥ tu
(santīti) tāsām putreṣu jāteṣu vibhāge ayam vidhiḥ smṛtaḥ
149. If a Brahmin has four wives in the prescribed order, then regarding the sons born to them, this procedure (vidhi) for inheritance division is prescribed.
कीनाशो गोवृषो यानमलङ्कारश्च वेश्म च ।
विप्रस्यौद्धारिकं देयमेकांशश्च प्रधानतः ॥१५०॥
150. kīnāśo govṛṣo yānamalaṅkāraśca veśma ca ,
viprasyauddhārikaṁ deyamekāṁśaśca pradhānataḥ.
150. kīnāśaḥ govṛṣaḥ yānam alaṅkāraḥ ca veśma ca
viprasya auddhārikam deyam ekāṃśaḥ ca pradhānataḥ
150. viprasya auddhārikam deyam kīnāśaḥ govṛṣaḥ yānam
alaṅkāraḥ ca veśma ca ekāṃśaḥ ca pradhānataḥ
150. The agricultural implements, a cow and a bull, a vehicle, ornaments, and a house – these should be given as a preferential share (auddhārika) to a brahmin, along with one principal share.
त्र्यंशं दायाद हरेद विप्रो द्वावंशौ क्षत्रियासुतः ।
वैश्याजः सार्धमेवांशमंशं शूद्रासुतो हरेत ॥१५१॥
151. tryaṁśaṁ dāyād hared vipro dvāvaṁśau kṣatriyāsutaḥ ,
vaiśyājaḥ sārdhamevāṁśamaṁśaṁ śūdrāsuto haret.
151. tryaṃśam dāyādaḥ haret vipraḥ dvau aṃśau kṣatriyāsutaḥ
vaiśyājaḥ sārdham eva aṃśam aṃśam śūdrāsutaḥ haret
151. dāyādaḥ vipraḥ tryaṃśam haret kṣatriyāsutaḥ dvau aṃśau haret
vaiśyājaḥ sārdham eva aṃśam haret śūdrāsutaḥ aṃśam haret
151. A brahmin heir should take three shares. A son born from a Kṣatriya woman should take two shares. A son born from a Vaiśya woman should take one and a half shares, and a son born from a Śūdra woman should take one share.
सर्वं वा रिक्थजातं तद दशधा परिकल्प्य च ।
धर्म्यं विभागं कुर्वीत विधिनाऽनेन धर्मवित ॥१५२॥
152. sarvaṁ vā rikthajātaṁ tad daśadhā parikalpya ca ,
dharmyaṁ vibhāgaṁ kurvīta vidhinā'nena dharmavit.
152. sarvam vā rikthajātam tat daśadhā parikalpya ca
dharmyam vibhāgam kurvīta vidhinā anena dharmavit
152. vā dharmavit tat sarvam rikthajātam daśadhā
parikalpya ca anena vidhinā dharmyam vibhāgam kurvīta
152. Or, having conceptually divided all that inherited property into ten parts, the knower of natural law (dharma) should make the lawful division according to this rule.
चतुरानंशान हरेद विप्रस्त्रीनंशान क्षत्रियासुतः ।
वैश्यापुत्रो हरेद द्व्यंशमंशं शूद्रासुतो हरेत ॥१५३॥
153. caturānaṁśān hared viprastrīnaṁśān kṣatriyāsutaḥ ,
vaiśyāputro hared dvyaṁśamaṁśaṁ śūdrāsuto haret.
153. caturān aṃśān haret vipraḥ trīn aṃśān kṣatriyāsutaḥ
vaiśyāputraḥ haret dvyaṃśam aṃśam śūdrāsutaḥ haret
153. vipraḥ caturān aṃśān haret kṣatriyāsutaḥ trīn aṃśān
haret vaiśyāputraḥ dvyaṃśam haret śūdrāsutaḥ aṃśam haret
153. A brahmin should take four shares, a son born from a Kṣatriya woman should take three shares. A son of a Vaiśya woman should take two shares, and a son born from a Śūdra woman should take one share.
यद्यपि स्यात तु सत्पुत्रोऽप्यसत्पुत्रोऽपि वा भवेत ।
नाधिकं दशमाद दद्यात्शूद्रापुत्राय धर्मतः ॥१५४॥
154. yadyapi syāt tu satputro'pyasatputro'pi vā bhavet ,
nādhikaṁ daśamād dadyātśūdrāputrāya dharmataḥ.
154. yadyapi syāt tu satputraḥ api asatputraḥ api vā bhavet
na adhikam daśamāt dadyāt śūdrāputrāya dharmataḥ
154. yadyapi tu satputraḥ api asatputraḥ api vā bhavet
śūdrāputrāya daśamāt adhikam na dadyāt dharmataḥ
154. Even if there is a worthy son or an unworthy son, one should not, according to the prescribed rule (dharma), give more than a tenth share to a son born from a śūdra wife.
ब्राह्मणक्षत्रियविशां शूद्रापुत्रो न रिक्थभाक ।
यदेवास्य पिता दद्यात तदेवास्य धनं भवेत ॥१५५॥
155. brāhmaṇakṣatriyaviśāṁ śūdrāputro na rikthabhāk ,
yadevāsya pitā dadyāt tadevāsya dhanaṁ bhavet.
155. brāhmaṇakṣatriyaviśām śūdrāputraḥ na rikthabhāk
yat eva asya pitā dadyāt tat eva asya dhanam bhavet
155. brāhmaṇakṣatriyaviśām śūdrāputraḥ rikthabhāk na
yat eva asya pitā dadyāt tat eva asya dhanam bhavet
155. A son born from a śūdra wife is not an heir to Brahmins, Kshatriyas, and Vaishyas. Whatever his father may give to him, that alone shall be his wealth.
समवर्णासु वा जाताः सर्वे पुत्रा द्विजन्मनाम ।
उद्धारं ज्यायसे दत्त्वा भजेरन्नितरे समम ॥१५६॥
156. samavarṇāsu vā jātāḥ sarve putrā dvijanmanām ,
uddhāraṁ jyāyase dattvā bhajerannitare samam.
156. samavarṇāsu vā jātāḥ sarve putrāḥ dvijanmanām
uddhāram jyāyase dattvā bhajeran itare samam
156. dvijanmanām samavarṇāsu jātāḥ sarve putrāḥ
jyāyase uddhāram dattvā itare samam bhajeran
156. When all sons are born to members of the twice-born classes (dvijanman) from wives of the same social class, after giving the special portion (uddhāra) to the eldest, the other sons should divide the remainder equally.
शूद्रस्य तु सवर्णैव नान्या भार्या विधीयते ।
तस्यां जाताः समांशाः स्युर्यदि पुत्रशतं भवेत ॥१५७॥
157. śūdrasya tu savarṇaiva nānyā bhāryā vidhīyate ,
tasyāṁ jātāḥ samāṁśāḥ syuryadi putraśataṁ bhavet.
157. śūdrasya tu savarṇā eva na anyā bhāryā vidhīyate
tasyām jātāḥ samāṃśāḥ syuḥ yadi putraśatam bhavet
157. śūdrasya tu savarṇā eva bhāryā vidhīyate anyā na
yadi putraśatam bhavet tasyām jātāḥ samāṃśāḥ syuḥ
157. For a śūdra, only a wife of his own social class is prescribed; no other wife is ordained. Sons born to her will have equal shares, even if there are a hundred sons.
पुत्रान द्वादश यानाह नॄणां स्वायंभुवो मनुः ।
तेषां षड बन्धुदायादाः षडदायादबान्धवाः ॥१५८॥
158. putrān dvādaśa yānāha nṝṇāṁ svāyaṁbhuvo manuḥ ,
teṣāṁ ṣaḍ bandhudāyādāḥ ṣaḍadāyādabāndhavāḥ.
158. putrān dvādaśa yān āha nṝṇām svāyambhuvaḥ manuḥ
teṣām ṣaṭ bandhudāyādāḥ ṣaṭ adāyādabāndhavāḥ
158. svāyambhuvaḥ manuḥ nṝṇām yān dvādaśa putrān āha
teṣām ṣaṭ bandhudāyādāḥ ṣaṭ adāyādabāndhavāḥ
158. Svayambhuva Manu declared twelve kinds of sons for mankind. Among them, six are both inheritors and relatives, while six are neither inheritors nor relatives.
औरसः क्षेत्रजश्चैव दत्तः कृत्रिम एव च ।
गूढोत्पन्नोऽपविद्धश्च दायादा बान्धवाश्च षट ॥१५९॥
159. aurasaḥ kṣetrajaścaiva dattaḥ kṛtrima eva ca ,
gūḍhotpanno'paviddhaśca dāyādā bāndhavāśca ṣaṭ.
159. aurasaḥ kṣetrajaḥ ca eva dattaḥ kṛtrimaḥ eva ca
gūḍhotpannaḥ apaviddhaḥ ca dāyādāḥ bāndhavāḥ ca ṣaṭ
159. aurasaḥ ca eva kṣetrajaḥ dattaḥ ca eva kṛtrimaḥ
gūḍhotpannaḥ ca apaviddhaḥ ca (ete) ṣaṭ dāyādāḥ bāndhavāḥ
159. The aurasa (legitimate son), the kṣetraja (son born of another man to one's wife), the datta (adopted son), the kṛtrima (made son), the gūḍhotpanna (secretly born son), and the apaviddha (abandoned son) - these six are inheritors and relatives.
कानीनश्च सहोढश्च क्रीतः पौनर्भवस्तथा ।
स्वयंदत्तश्च शौद्रश्च षडदायादबान्धवाः ॥१६०॥
160. kānīnaśca sahoḍhaśca krītaḥ paunarbhavastathā ,
svayaṁdattaśca śaudraśca ṣaḍadāyādabāndhavāḥ.
160. kānīnaḥ ca sahoḍhaḥ ca krītaḥ paunarubhavaḥ tathā
svayaṃdattaḥ ca śaudraḥ ca ṣaṭ adāyādabāndhavāḥ
160. kānīnaḥ ca sahoḍhaḥ ca krītaḥ tathā paunarubhavaḥ
svayaṃdattaḥ ca śaudraḥ ca (ete) ṣaṭ adāyādabāndhavāḥ
160. The kānīna (son of an unmarried daughter), the sahoḍha (son born with the wife), the krīta (bought son), and likewise the paunarubhava (son of a remarried woman), the svayaṃdatta (self-given son), and the śaudra (son of a Śūdra woman) - these six are neither inheritors nor relatives.
यादृशं फलमाप्नोति कुप्लवैः संतरन्जलम ।
तादृशं फलमाप्नोति कुपुत्रैः संतरंस्तमः ॥१६१॥
161. yādṛśaṁ phalamāpnoti kuplavaiḥ saṁtaranjalam ,
tādṛśaṁ phalamāpnoti kuputraiḥ saṁtaraṁstamaḥ.
161. yādṛśam phalam āpnoti kuplavaiḥ saṃtaran jalam
tādṛśam phalam āpnoti kuputraiḥ saṃtaran tamaḥ
161. yādṛśam phalam kuplavaiḥ jalam saṃtaran āpnoti
tādṛśam phalam kuputraiḥ tamaḥ saṃtaran āpnoti
161. Just as one obtains a certain result by crossing water with unsafe boats, so too one obtains a similar result by crossing the darkness of worldly existence with unworthy sons.
यद्येकरिक्थिनौ स्यातामौरसक्षेत्रजौ सुतौ ।
यस्य यत पैतृकं रिक्थं स तद गृह्णीत नैतरः ॥१६२॥
162. yadyekarikthinau syātāmaurasakṣetrajau sutau ,
yasya yat paitṛkaṁ rikthaṁ sa tad gṛhṇīta naitaraḥ.
162. yadi ekarikthinau syātām aurasakṣetrajau sutau |
yasya yat paitṛkam riktham sa tat gṛhṇīta na itaraḥ
162. yadi aurasakṣetrajau sutau ekarikthinau syātām,
yasya yat paitṛkam riktham,
sa tat gṛhṇīta,
na itaraḥ.
162. If both a legitimate son (aurasa) and a son born to the wife by another man (kṣetraja) were to become co-heirs, then each should take the paternal inheritance (riktha) that is his own, and not the other's.
एक एवौरसः पुत्रः पित्र्यस्य वसुनः प्रभुः ।
शेषाणामानृशंस्यार्थं प्रदद्यात तु प्रजीवनम ॥१६३॥
163. eka evaurasaḥ putraḥ pitryasya vasunaḥ prabhuḥ ,
śeṣāṇāmānṛśaṁsyārthaṁ pradadyāt tu prajīvanam.
163. ekaḥ eva aurasaḥ putraḥ pitryasya vasunaḥ prabhuḥ
| śeṣāṇām ānṛśaṃsyārtham pradadyāt tu prajīvanam
163. ekaḥ eva aurasaḥ putraḥ pitryasya vasunaḥ prabhuḥ; tu śeṣāṇām ānṛśaṃsyārtham prajīvanam pradadyāt.
163. Only the legitimate son (aurasa) is the sole master of the paternal wealth. However, out of kindness (ānṛśaṃsya) for the remaining sons, he should provide them with maintenance.
षष्ठं तु क्षेत्रजस्यांशं प्रदद्यात पैतृकाद धनात ।
औरसो विभजन दायं पित्र्यं पञ्चममेव वा ॥१६४॥
164. ṣaṣṭhaṁ tu kṣetrajasyāṁśaṁ pradadyāt paitṛkād dhanāt ,
auraso vibhajan dāyaṁ pitryaṁ pañcamameva vā.
164. ṣaṣṭham tu kṣetrajasyāṃśam pradadyāt paitṛkāt dhanāt
| aurasaḥ vibhajan dāyam pitryam pañcamam eva vā
164. aurasaḥ pitryam dāyam vibhajan,
tu paitṛkāt dhanāt kṣetrajasyāṃśam ṣaṣṭham pradadyāt,
vā pañcamam eva.
164. The legitimate son (aurasa), when dividing the paternal inheritance, should give a sixth share to the son born of the wife by another man (kṣetraja) from the paternal wealth, or even a fifth.
औरसक्षेत्रजौ पुत्रौ पितृरिक्थस्य भागिनौ ।
दशापरे तु क्रमशो गोत्ररिक्थांशभागिनः ॥१६५॥
165. aurasakṣetrajau putrau pitṛrikthasya bhāginau ,
daśāpare tu kramaśo gotrarikthāṁśabhāginaḥ.
165. aurasakṣetrajau putrau pitṛrikthasya bhāginau
| daśa apare tu kramaśaḥ gotrarikthāṃśabhāginaḥ
165. aurasakṣetrajau putrau pitṛrikthasya bhāginau; tu daśa apare kramaśaḥ gotrarikthāṃśabhāginaḥ.
165. The legitimate son (aurasa) and the son born to the wife by another man (kṣetraja) are entitled to the father's inheritance (riktha). The other ten types of sons, in their due order, are entitled to a share of the family's inheritance.
स्वक्षेत्रे संस्कृतायां तु स्वयमुत्पादयेद हि यम ।
तमौरसं विजानीयात पुत्रं प्राथमकल्पिकम ॥१६६॥
166. svakṣetre saṁskṛtāyāṁ tu svayamutpādayed hi yam ,
tamaurasaṁ vijānīyāt putraṁ prāthamakalpikam.
166. svakṣetre saṃskṛtāyām tu svayam utpādayeta hi
yam tam aurasam vijānīyāt putram prāthamakalpikam
166. yam svakṣetre saṃskṛtāyām tu svayam hi utpādayeta,
tam aurasam prāthamakalpikam putram vijānīyāt
166. Whom a man himself begets in his own duly wedded wife (svakṣetre saṃskṛtāyām), that son should indeed be known as the legitimate son (aurasa), considered to be of the primary category.
यस्तल्पजः प्रमीतस्य क्लीबस्य व्याधितस्य वा ।
स्वधर्मेण नियुक्तायां स पुत्रः क्षेत्रजः स्मृतः ॥१६७॥
167. yastalpajaḥ pramītasya klībasya vyādhitasya vā ,
svadharmeṇa niyuktāyāṁ sa putraḥ kṣetrajaḥ smṛtaḥ.
167. yaḥ talpajaḥ pramītasya klībasya vyādhitasya vā
svadharmeṇa niyuktāyām saḥ putraḥ kṣetrajah smṛtaḥ
167. yaḥ pramītasya klībasya vā vyādhitasya svadharmeṇa niyuktāyām talpajaḥ,
saḥ putraḥ kṣetrajah smṛtaḥ
167. That son, who is born in a woman (wife) who has been duly appointed according to custom (svadharmeṇa) for a deceased, impotent, or sick man, is declared to be a field-born son (kṣetraja).
माता पिता वा दद्यातां यमद्भिः पुत्रमापदि ।
सदृशं प्रीतिसंयुक्तं स ज्ञेयो दत्त्रिमः सुतः ॥१६८॥
168. mātā pitā vā dadyātāṁ yamadbhiḥ putramāpadi ,
sadṛśaṁ prītisaṁyuktaṁ sa jñeyo dattrimaḥ sutaḥ.
168. mātā pitā vā dadyātām yam adbhiḥ putram āpadi
sadṛśam prītisaṃyuktam saḥ jñeyaḥ dattrimaḥ sutaḥ
168. mātā vā pitā vā yam putram āpadi adbhiḥ dadyātām,
sadṛśam prītisaṃyuktam,
saḥ dattrimaḥ sutaḥ jñeyaḥ
168. That son, whom a mother or father gives with water (adbhiḥ) in a time of calamity (āpadi), and who is similar (in caste/status) and endowed with affection (prītisaṃyuktam), should be known as a given son (dattrima).
सदृशं तु प्रकुर्याद यं गुणदोषविचक्षणम ।
पुत्रं पुत्रगुणैर्युक्तं स विज्ञेयश्च कृत्रिमः ॥१६९॥
169. sadṛśaṁ tu prakuryād yaṁ guṇadoṣavicakṣaṇam ,
putraṁ putraguṇairyuktaṁ sa vijñeyaśca kṛtrimaḥ.
169. sadṛśam tu prakuryāt yam guṇadoṣavicakṣaṇam putram
putraguṇaiḥ yuktam saḥ vijñeyaḥ ca kṛtrimaḥ
169. yam sadṛśam guṇadoṣavicakṣaṇam tu putraguṇaiḥ yuktam putram prakuryāt,
saḥ kṛtrimaḥ ca vijñeyaḥ
169. Indeed, whom one, discerning of merits and faults (guṇadoṣavicakṣaṇam), should adopt as a son who is similar (in caste/status) and endowed with filial qualities, that son should be known as an artificial son (kṛtrima).
उत्पद्यते गृहे यस्तु न च ज्ञायेत कस्य सः ।
स गृहे गूढ उत्पन्नस्तस्य स्याद यस्य तल्पजः ॥१७०॥
170. utpadyate gṛhe yastu na ca jñāyeta kasya saḥ ,
sa gṛhe gūḍha utpannastasya syād yasya talpajaḥ.
170. utpadyate gṛhe yaḥ tu na ca jñāyeta kasya saḥ saḥ
gṛhe gūḍhaḥ utpannaḥ tasya syāt yasya talpajaḥ
170. yaḥ tu gṛhe utpadyate ca kasya saḥ na jñāyeta,
saḥ gṛhe gūḍhaḥ utpannaḥ yasya talpajaḥ,
tasya syāt.
170. If a child is born in a house and it is not known whose he is, then that child, secretly born in the house, should be considered the son of the man whose legitimate (talpaja) child he is.
मातापितृभ्यामुत्सृष्टं तयोरन्यतरेण वा ।
यं पुत्रं परिगृह्णीयादपविद्धः स उच्यते ॥१७१॥
171. mātāpitṛbhyāmutsṛṣṭaṁ tayoranyatareṇa vā ,
yaṁ putraṁ parigṛhṇīyādapaviddhaḥ sa ucyate.
171. mātāpitṛbhyām utsṛṣṭam tayoḥ anyatareṇa vā
yam putram parigṛhṇīyāt apaviddhaḥ saḥ ucyate
171. yam putram mātāpitṛbhyām vā tayoḥ anyatareṇa utsṛṣṭam (san) (kaścit) parigṛhṇīyāt,
saḥ apaviddhaḥ ucyate.
171. A son who is abandoned by his mother and father, or by either one of them, and whom one adopts, is called an "apaviddha" (son).
पितृवेश्मनि कन्या तु यं पुत्रं जनयेद रहः ।
तं कानीनं वदेन्नाम्ना वोढुः कन्यासमुद्भवम ॥१७२॥
172. pitṛveśmani kanyā tu yaṁ putraṁ janayed rahaḥ ,
taṁ kānīnaṁ vadennāmnā voḍhuḥ kanyāsamudbhavam.
172. pitṛveśmani kanyā tu yam putram janayet rahaḥ
tam kānīnam vadet nāmnā voḍhuḥ kanyāsamudbhavam
172. tu kanyā pitṛveśmani yam putram rahaḥ janayet,
tam (putram) nāmnā kānīnam voḍhuḥ kanyāsamudbhavam vadet.
172. But the son whom a maiden bears secretly in her father's house, that son born of a maiden should be called by the name "kānīna", and he is considered the son of her future husband.
या गर्भिणी संस्क्रियते ज्ञाताऽज्ञाताऽपि वा सती ।
वोढुः स गर्भो भवति सहोढ इति चोच्यते ॥१७३॥
173. yā garbhiṇī saṁskriyate jñātā'jñātā'pi vā satī ,
voḍhuḥ sa garbho bhavati sahoḍha iti cocyate.
173. yā garbhiṇī saṃskriyate jñātā ajñātā api vā satī
voḍhuḥ saḥ garbhaḥ bhavati sahoḍhaḥ iti ca ucyate
173. yā garbhiṇī jñātā vā ajñātā api satī saṃskriyate,
saḥ garbhaḥ voḍhuḥ bhavati,
ca iti sahoḍhaḥ ucyate.
173. When a pregnant woman is married, whether her condition is known or unknown, that child in the womb belongs to the husband, and such a child is called a "sahoḍha" (son of a pregnant bride).
क्रीणीयाद यस्त्वपत्यार्थं मातापित्रोर्यमन्तिकात ।
स क्रीतकः सुतस्तस्य सदृशोऽसदृशोऽपि वा ॥१७४॥
174. krīṇīyād yastvapatyārthaṁ mātāpitroryamantikāt ,
sa krītakaḥ sutastasya sadṛśo'sadṛśo'pi vā.
174. kṛṇīyāt yaḥ tu apatyārtham mātāpitroḥ yam antikāt
saḥ krītakaḥ sutaḥ tasya sadṛśaḥ asadṛśaḥ api vā
174. yaḥ tu apatyārtham yam mātāpitroḥ antikāt kṛṇīyāt
saḥ krītakaḥ sutaḥ tasya sadṛśaḥ asadṛśaḥ api vā
174. The man who buys a child from its parents for the purpose of having a son, that purchased child becomes his son, whether the child resembles him or not.
या पत्या वा परित्यक्ता विधवा वा स्वयेच्छया ।
उत्पादयेत पुनर्भूत्वा स पौनर्भव उच्यते ॥१७५॥
175. yā patyā vā parityaktā vidhavā vā svayecchayā ,
utpādayet punarbhūtvā sa paunarbhava ucyate.
175. yā patyā vā parityaktā vidhavā vā sva-icchyā
utpādayeta punar bhūtvā saḥ paunarbhavaḥ ucyate
175. yā patyā parityaktā vā vidhavā vā sva-icchyā
punar bhūtvā utpādayeta saḥ paunarbhavaḥ ucyate
175. If a woman, either abandoned by her husband or a widow by her own choice, becomes a remarried woman (punarbhū) and then gives birth, that son is called a paunarbhava.
सा चेदक्षतयोनिः स्याद गतप्रत्यागताऽपि वा ।
पौनर्भवेन भर्त्रा सा पुनः संस्कारमर्हति ॥१७६॥
176. sā cedakṣatayoniḥ syād gatapratyāgatā'pi vā ,
paunarbhavena bhartrā sā punaḥ saṁskāramarhati.
176. sā cet akṣatayoniḥ syāt gata-pratyāgatā api vā
paunarbhavena bhartrā sā punaḥ saṃskāram arhati
176. sā cet akṣatayoniḥ syāt vā gata-pratyāgatā api (syāt),
sā paunarbhavena bhartrā punaḥ saṃskāram arhati
176. If such a woman is either a virgin (akṣatayoni) or has returned after having gone away, she, through a husband of a remarried woman (paunarbhava), is eligible for the purification ritual (saṃskāra) again.
मातापितृविहीनो यस्त्यक्तो वा स्यादकारणात ।
आत्मानमर्पयेद यस्मै स्वयंदत्तस्तु स स्मृतः ॥१७७॥
177. mātāpitṛvihīno yastyakto vā syādakāraṇāt ,
ātmānamarpayed yasmai svayaṁdattastu sa smṛtaḥ.
177. mātā-pitṛ-vihīnaḥ yaḥ tyaktaḥ vā syāt a-kāraṇāt
ātmānam arpayet yasmai svayam-dattaḥ tu saḥ smṛtaḥ
177. yaḥ mātā-pitṛ-vihīnaḥ vā a-kāraṇāt tyaktaḥ syāt,
yasmai ātmānam arpayet,
saḥ tu svayam-dattaḥ smṛtaḥ
177. A boy who is without parents, or has been abandoned without reason, and who offers his self (ātman) to someone, is known as a self-given son (svayaṃdatta).
यं ब्राह्मणस्तु शूद्रायां कामादुत्पादयेत सुतम ।
स पारयन्नेव शवस्तस्मात पारशवः स्मृतः ॥१७८॥
178. yaṁ brāhmaṇastu śūdrāyāṁ kāmādutpādayet sutam ,
sa pārayanneva śavastasmāt pāraśavaḥ smṛtaḥ.
178. yam brāhmaṇaḥ tu śūdrāyām kāmāt utpādayeta sutam
saḥ pārayan eva śavaḥ tasmāt pāraśavaḥ smṛtaḥ
178. yam brāhmaṇaḥ tu kāmāt śūdrāyām sutam utpādayeta
saḥ pārayan eva śavaḥ tasmāt pāraśavaḥ smṛtaḥ
178. The son whom a Brahmin, out of desire, should beget in a śūdrā woman, he is indeed like a corpse even while living; therefore, he is declared a Pāraśava.
दास्यां वा दासदास्यां वा यः शूद्रस्य सुतो भवेत ।
सोऽनुज्ञातो हरेदंशमिति धर्मो व्यवस्थितः ॥१७९॥
179. dāsyāṁ vā dāsadāsyāṁ vā yaḥ śūdrasya suto bhavet ,
so'nujñāto haredaṁśamiti dharmo vyavasthitaḥ.
179. dāsyām vā dāsadāsyām vā yaḥ śūdrasya sutaḥ bhaveta
saḥ anujñātaḥ haret aṃśam iti dharmaḥ vyavasthitaḥ
179. yaḥ śūdrasya sutaḥ dāsyām vā dāsadāsyām vā bhaveta
saḥ anujñātaḥ aṃśam haret iti dharmaḥ vyavasthitaḥ
179. The son of a śūdra who may be born either to a female slave or to the female slave of a male slave, he, if permitted (by his father), should take a share. Thus, this principle (dharma) is an established rule.
क्षेत्रजादीन सुतानेतानेकादश यथोदितान ।
पुत्रप्रतिनिधीनाहुः क्रियालोपान मनीषिणः ॥१८०॥
180. kṣetrajādīn sutānetānekādaśa yathoditān ,
putrapratinidhīnāhuḥ kriyālopān manīṣiṇaḥ.
180. kṣetrajādīn sutān etān ekādaśa yathā uditān
putrapratinidhīn āhuḥ kriyālopān manīṣiṇaḥ
180. manīṣiṇaḥ etān ekādaśa yathā uditān kṣetrajādīn
sutān putrapratinidhīn kriyālopān āhuḥ
180. The wise declare these eleven sons, beginning with Kṣetraja, as previously enumerated, to be substitutes for a (principal) son, for the purpose of preventing the cessation of rituals.
य एतेऽभिहिताः पुत्राः प्रसङ्गादन्यबीजजाः ।
यस्य ते बीजतो जातास्तस्य ते नैतरस्य तु ॥१८१॥
181. ya ete'bhihitāḥ putrāḥ prasaṅgādanyabījajāḥ ,
yasya te bījato jātāstasya te naitarasya tu.
181. ye ete abhihitāḥ putrāḥ prasaṅgāt anyabījajāḥ
yasya te bījataḥ jātāḥ tasya te na itarasya tu
181. ye ete prasaṅgāt anyabījajāḥ putrāḥ abhihitāḥ te yasya bījataḥ jātāḥ tasya te,
tu itarasya na
181. These sons who are incidentally mentioned as born from another's seed, they belong to him whose seed they are born from, but not to the other (man).
भ्रातॄणामेकजातानामेकश्चेत पुत्रवान भवेत ।
सर्वांस्तांस्तेन पुत्रेण पुत्रिणो मनुरब्रवीत ॥१८२॥
182. bhrātṝṇāmekajātānāmekaścet putravān bhavet ,
sarvāṁstāṁstena putreṇa putriṇo manurabravīt.
182. bhrātṝṇām ekajātānām ekaḥ cet putravān bhavet |
sarvān tān tena putreṇa putriṇaḥ manuḥ abravīt
182. Manu declared that if one among brothers born of the same mother has a son, then all those brothers are considered to have sons through that one son.
सर्वासामेकपत्नीनामेका चेत पुत्रिणी भवेत ।
सर्वास्तास्तेन पुत्रेण प्राह पुत्रवतीर्मनुः ॥१८३॥
183. sarvāsāmekapatnīnāmekā cet putriṇī bhavet ,
sarvāstāstena putreṇa prāha putravatīrmanuḥ.
183. sarvāsām ekapatnīnām ekā cet putriṇī bhavet |
sarvāḥ tāḥ tena putreṇa prāha putravatīḥ manuḥ
183. Manu declared that if one among all co-wives has a son, then all of them are considered to have sons through that son.
श्रेयसः श्रेयसोऽलाभे पापीयान रिक्थमर्हति ।
बहवश्चेत तु सदृशाः सर्वे रिक्थस्य भागिनः ॥१८४॥
184. śreyasaḥ śreyaso'lābhe pāpīyān rikthamarhati ,
bahavaścet tu sadṛśāḥ sarve rikthasya bhāginaḥ.
184. śreyasaḥ śreyasaḥ alābhe pāpīyān riktham arhati
| bahavaḥ cet tu sadṛśāḥ sarve rikthasya bhāginaḥ
184. If a worthier heir is unavailable, a less worthy one is entitled to the inheritance. But if there are many equally worthy heirs, all of them are sharers of the inheritance.
न भ्रातरो न पितरः पुत्रा रिक्थहराः पितुः ।
पिता हरेदपुत्रस्य रिक्थं भ्रातर एव च ॥१८५॥
185. na bhrātaro na pitaraḥ putrā rikthaharāḥ pituḥ ,
pitā haredaputrasya rikthaṁ bhrātara eva ca.
185. na bhrātaraḥ na pitaraḥ putrāḥ rikthaharāḥ pituḥ
| pitā haret aputrasya riktham bhrātaraḥ eva ca
185. Sons, not brothers or fathers, are the inheritors of a father's estate. However, if someone dies without a son, the father inherits the property, or indeed the brothers do.
त्रयाणामुदकं कार्यं त्रिषु पिण्डः प्रवर्तते ।
चतुर्थः संप्रदातैषां पञ्चमो नोपपद्यते ॥१८६॥
186. trayāṇāmudakaṁ kāryaṁ triṣu piṇḍaḥ pravartate ,
caturthaḥ saṁpradātaiṣāṁ pañcamo nopapadyate.
186. trayāṇām udakam kāryam triṣu piṇḍaḥ pravartate
caturthaḥ sampradātā eṣām pañcamaḥ na upapadyate
186. trayāṇām triṣu udakam piṇḍaḥ kāryam pravartate
caturthaḥ eṣām sampradātā pañcamaḥ na upapadyate
186. Water offerings are to be made for three generations, and rice-ball offerings are offered for three generations. The fourth person is the giver of these offerings; the fifth is not entitled to offer.
अनन्तरः सपिण्डाद यस्तस्य तस्य धनं भवेत ।
अत ऊर्ध्वं सकुल्यः स्यादाचार्यः शिष्य एव वा ॥१८७॥
187. anantaraḥ sapiṇḍād yastasya tasya dhanaṁ bhavet ,
ata ūrdhvaṁ sakulyaḥ syādācāryaḥ śiṣya eva vā.
187. anantaraḥ sapiṇḍāt yaḥ tasya tasya dhanam bhavet
ataḥ ūrdhvam sakulyaḥ syāt ācāryaḥ śiṣyaḥ eva vā
187. yaḥ sapiṇḍāt anantaraḥ tasya tasya dhanam bhavet
ataḥ ūrdhvam sakulyaḥ vā ācāryaḥ vā śiṣyaḥ eva syāt
187. Whoever is the immediate relative (sapiṇḍa), the wealth belongs to them. Thereafter, a sagotra relative, or a preceptor (ācārya), or even a disciple (śiṣya) may inherit.
सर्वेषामप्यभावे तु ब्राह्मणा रिक्थभागिनः ।
त्रैविद्याः शुचयो दान्तास्तथा धर्मो न हीयते ॥१८८॥
188. sarveṣāmapyabhāve tu brāhmaṇā rikthabhāginaḥ ,
traividyāḥ śucayo dāntāstathā dharmo na hīyate.
188. sarveṣām api abhāve tu brāhmaṇāḥ rikthabhāginaḥ
traividyāḥ śucayaḥ dāntāḥ tathā dharmaḥ na hīyate
188. tu sarveṣām api abhāve traividyāḥ śucayaḥ dāntāḥ brāhmaṇāḥ
rikthabhāginaḥ (bhavanti) tathā dharmaḥ na hīyate
188. But even in the absence of all (such heirs), Brahmins who are learned in the three Vedas, pure, and self-controlled, become the inheritors. Thus, the intrinsic nature (dharma) of righteousness is not diminished.
अहार्यं ब्राह्मणद्रव्यं राज्ञा नित्यमिति स्थितिः ।
इतरेषां तु वर्णानां सर्वाभावे हरेन्नृपः ॥१८९॥
189. ahāryaṁ brāhmaṇadravyaṁ rājñā nityamiti sthitiḥ ,
itareṣāṁ tu varṇānāṁ sarvābhāve harennṛpaḥ.
189. ahāryam brāhmaṇadravyam rājñā nityam iti sthitiḥ
itareṣām tu varṇānām sarvābhāve haret nṛpaḥ
189. brāhmaṇadravyam rājñā nityam ahāryam iti sthitiḥ
(asti) tu itareṣām varṇānām sarvābhāve nṛpaḥ haret
189. The property of a Brahmin is always inviolable by the king; this is an established custom. But in the absence of any heirs for the other social classes, the king may take their property.
संस्थितस्यानपत्यस्य सगोत्रात पुत्रमाहरेत तत्र यद रिक्थजातं स्यात तत तस्मिन प्रतिपादयेत । ॥१९०॥
190. saṁsthitasyānapatyasya sagotrāt putramāharet tatra yad rikthajātaṁ syāt tat tasmin pratipādayet ,.
190. saṃsthitasya anapatyasya sagotrāt putram āharet
tatra yat rikthajātam syāt tat tasmin pratipādayet
190. saṃsthitasya anapatyasya sagotrāt putram āharet
tatra yat rikthajātam syāt tat tasmin pratipādayet
190. If a person has died without issue, a son should be taken from a kinsman (sagotrāt). Whatever property is available in that instance, that should be assigned to him.
द्वौ तु यौ विवदेयातां द्वाभ्यां जातौ स्त्रिया धने ।
तयोर्यद यस्य पित्र्यं स्यात तत स गृह्णीत नैतरः ॥१९१॥
191. dvau tu yau vivadeyātāṁ dvābhyāṁ jātau striyā dhane ,
tayoryad yasya pitryaṁ syāt tat sa gṛhṇīta naitaraḥ.
191. dvau tu yau vivadeyātām dvābhyām jātau striyā dhane
tayoḥ yat yasya pitryam syāt tat sa gṛhṇīta na itaraḥ
191. dvau tu yau dvābhyām striyā jātau dhane vivadeyātām
tayoḥ yat yasya pitryam syāt tat sa gṛhṇīta itaraḥ na
191. But if two individuals, born from two (different) men by one woman, should dispute over inherited property, then whatever ancestral property belongs to which of them, that person should take, and not the other.
जनन्यां संस्थितायां तु समं सर्वे सहोदराः ।
भजेरन मातृकं रिक्थं भगिन्यश्च सनाभयः ॥१९२॥
192. jananyāṁ saṁsthitāyāṁ tu samaṁ sarve sahodarāḥ ,
bhajeran mātṛkaṁ rikthaṁ bhaginyaśca sanābhayaḥ.
192. jananyām saṃsthitāyām tu samam sarve sahodarāḥ
bhajeran mātṛkam riktham bhaginyaḥ ca sanābhayaḥ
192. jananyām saṃsthitāyām tu sarve sahodarāḥ ca
sanābhayaḥ bhaginyaḥ mātṛkam riktham samam bhajeran
192. But when the mother has died, all the uterine brothers, and also the uterine sisters, should equally divide the mother's inherited property.
यास्तासां स्युर्दुहितरस्तासामपि यथार्हतः ।
मातामह्या धनात किं चित प्रदेयं प्रीतिपूर्वकम ॥१९३॥
193. yāstāsāṁ syurduhitarastāsāmapi yathārhataḥ ,
mātāmahyā dhanāt kiṁ cit pradeyaṁ prītipūrvakam.
193. yāḥ tāsām syuḥ duhitaraḥ tāsām api yathā arhatas
mātāmahyā dhanāt kim cit pradeyam prītipūrvakam
193. yāḥ tāsām duhitaraḥ syuḥ tāsam api ythārhatas
mātāmahyā dhanāt kiṃ cit prītipūrvakam pradeyam
193. Whatever daughters those (sisters) might have, even to them, something from the maternal grandmother's property should be given as a loving gift, according to their eligibility.
अध्यग्न्यध्यावाहनिकं दत्तं च प्रीतिकर्मणि ।
भ्रातृमातृपितृप्राप्तं षड विधं स्त्रीधनं स्मृतम ॥१९४॥
194. adhyagnyadhyāvāhanikaṁ dattaṁ ca prītikarmaṇi ,
bhrātṛmātṛpitṛprāptaṁ ṣaḍ vidhaṁ strīdhanaṁ smṛtam.
194. adhyagni adhyāvāhanikam dattam ca prītikarmaṇi
bhrātṛmātṛpitṛprāptam ṣaṭ vidham strīdhanam smṛtam
194. strīdhanam ṣaṭ vidham adhyagni adhyāvāhanikam dattam
ca prītikarmaṇi bhrātṛmātṛpitṛprāptam ca smṛtam
194. The property given before the nuptial fire (adhyagni), that received when she is escorted from her parental home (adhyāvāhanikam), and that given out of affection (prītikarmaṇi), as well as what is obtained from brothers, mothers, or fathers - this is declared to be the six kinds of a woman's separate property (strīdhana).
अन्वाधेयं च यद दत्तं पत्या प्रीतेन चैव यत ।
पत्यौ जीवति वृत्तायाः प्रजायास्तद धनं भवेत ॥१९५॥
195. anvādheyaṁ ca yad dattaṁ patyā prītena caiva yat ,
patyau jīvati vṛttāyāḥ prajāyāstad dhanaṁ bhavet.
195. anvādheyam ca yat dattam patyā prītena ca eva yat
patyau jīvati vṛttāyāḥ prajāyāḥ tat dhanam bhavet
195. yat anvādheyam ca yat dattam patyā prītena ca eva,
patyau jīvati,
tat dhanam vṛttāyāḥ prajāyāḥ bhavet
195. And whatever is given as a subsequent gift (anvādheya), or indeed that which is given by a pleased husband while he is still living - that property belongs to the children of the deceased woman.
ब्राह्मदैवार्षगान्धर्वप्राजापत्येषु यद वसु ।
अप्रजायामतीतायां भर्तुरेव तदिष्यते ॥१९६॥
196. brāhmadaivārṣagāndharvaprājāpatyeṣu yad vasu ,
aprajāyāmatītāyāṁ bhartureva tadiṣyate.
196. brāhmadaiyvārṣagāndharvaprājāpatyeṣu yat vasu
aprajāyām atītāyām bhartuḥ eva tat iṣyate
196. yat vasu brāhmadaiyvārṣagāndharvaprājāpatyeṣu aprajāyām atītāyām,
tat bhartuḥ eva iṣyate
196. Whatever property (vasu) is obtained in the Brāhma, Daiva, Ārṣa, Gāndharva, and Prājāpatya forms of marriage, if the woman dies childless (aprajāyām atītāyām), that property is desired (iṣyate) to belong solely to her husband.
यत त्वस्याः स्याद धनं दत्तं विवाहेष्वासुरादिषु ।
अप्रजायामतीतायां मातापित्रोस्तदिष्यते ॥१९७॥
197. yat tvasyāḥ syād dhanaṁ dattaṁ vivāheṣvāsurādiṣu ,
aprajāyāmatītāyāṁ mātāpitrostadiṣyate.
197. yat tu asyāḥ syāt dhanam dattam vivāheṣu
āsurādiṣu aprajāyām atītāyām mātāpitroḥ tat iṣyate
197. tu yat dhanam asyāḥ syāt dattam vivāheṣu āsurādiṣu,
aprajāyām atītāyām,
tat mātāpitroḥ iṣyate
197. But whatever property (dhanam) of hers was given in marriages like the Asura and others, if she dies childless (aprajāyām atītāyām), that property is desired (iṣyate) to belong to her mother and father.
स्त्रियां तु यद भवेद वित्तं पित्रा दत्तं कथं चन ।
ब्राह्मणी तद हरेत कन्या तदपत्यस्य वा भवेत ॥१९८॥
198. striyāṁ tu yad bhaved vittaṁ pitrā dattaṁ kathaṁ cana ,
brāhmaṇī tad haret kanyā tadapatyasya vā bhavet.
198. striyām tu yat bhavet vittam pitrā dattam katham cana
| brāhmaṇī tat haret kanyā tadapatyasya vā bhavet
198. striyām pitrā katham cana dattam yat vittam bhavet,
tat brāhmaṇī haret,
vā kanyā tadapatyasya bhavet.
198. Whatever wealth a woman has received from her father in any way, a Brāhmaṇa daughter should inherit that, or it should belong to her daughter's offspring.
न निर्हारं स्त्रियः कुर्युः कुटुम्बाद बहुमध्यगात ।
स्वकादपि च वित्ताद हि स्वस्य भर्तुरनाज्ञया ॥१९९॥
199. na nirhāraṁ striyaḥ kuryuḥ kuṭumbād bahumadhyagāt ,
svakādapi ca vittād hi svasya bharturanājñayā.
199. na nirhāram striyaḥ kuryuḥ kuṭumbāt bahumadhyagāt
| svakāt api ca vittāt hi svasya bhartuḥ anājñayā
199. striyaḥ kuṭumbāt,
bahumadhyagāt,
svakāt api ca vittāt,
bhartuḥ anājñayā hi nirhāram na kuryuḥ.
199. Women should not withdraw any property from the family, especially from what is part of a larger estate. Indeed, they should not do so even from their own wealth without their husband's permission.
पत्यौ जीवति यः स्त्रीभिरलङ्कारो धृतो भवेत ।
न तं भजेरन दायादा भजमानाः पतन्ति ते ॥२००॥
200. patyau jīvati yaḥ strībhiralaṅkāro dhṛto bhavet ,
na taṁ bhajeran dāyādā bhajamānāḥ patanti te.
200. patyau jīvati yaḥ strībhiḥ alaṅkāraḥ dhṛtaḥ bhavet
| na tam bhajeran dāyādāḥ bhajamānāḥ patanti te
200. patyau jīvati (sati),
yaḥ alaṅkāraḥ strībhiḥ dhṛtaḥ bhavet,
tam dāyādāḥ na bhajeran.
te bhajamānāḥ patanti.
200. Heirs should not appropriate any ornament worn by a woman while her husband is living. Those who appropriate such an ornament fall (from their proper station).
अनंशौ क्लीबपतितौ जात्यन्धबधिरौ तथा ।
उन्मत्तजडमूकाश्च ये च के चिन्निरिन्द्रियाः ॥२०१॥
201. anaṁśau klībapatitau jātyandhabadhirau tathā ,
unmattajaḍamūkāśca ye ca ke cinnirindriyāḥ.
201. anaṃśau klībapatitau jātyandhabadhirau tathā
| unmattajaḍamūkāḥ ca ye ca ke cit nirindriyāḥ
201. klībapatitau jātyandhabadhirau tathā unmattajaḍamūkāḥ ca ye ca ke cit nirindriyāḥ (te sarve) anaṃśau (bhavanti).
201. The impotent and the outcast are without a share (in inheritance). Similarly, those born blind and deaf, and the mad, the idiotic, and the dumb, as well as any who are devoid of sense organs (nirindriyāḥ).
सर्वेषामपि तु न्याय्यं दातुं शक्त्या मनीषिणा ।
ग्रासाच्छादनमत्यन्तं पतितो ह्यददद भवेत ॥२०२॥
202. sarveṣāmapi tu nyāyyaṁ dātuṁ śaktyā manīṣiṇā ,
grāsācchādanamatyantaṁ patito hyadadad bhavet.
202. sarveṣām api tu nyāyyam dātum śaktyā manīṣiṇā
grāsa-ācchādanam atyantam patitaḥ hi adadat bhavet
202. manīṣiṇā tu śaktyā sarveṣām api atyantam grāsa-ācchādanam dātum nyāyyam.
hi adadat patitaḥ bhavet.
202. It is indeed proper for an intelligent person to provide essential food and clothing to everyone, according to their capacity. For, one who fails to give (even this much) to a fallen (patita) person would himself become degraded.
यद्यर्थिता तु दारैः स्यात क्लीबादीनां कथं चन ।
तेषामुत्पन्नतन्तूनामपत्यं दायमर्हति ॥२०३॥
203. yadyarthitā tu dāraiḥ syāt klībādīnāṁ kathaṁ cana ,
teṣāmutpannatantūnāmapatyaṁ dāyamarhati.
203. yadi arthitā tu dāraiḥ syāt klība-ādīnām katham
cana teṣām utpanna-tantūnām apatyam dāyam arhati
203. yadi katham cana klība-ādīnām tu dāraiḥ arthitā syāt,
teṣām utpanna-tantūnām apatyam dāyam arhati.
203. If, somehow, a desire for wives arises for eunuchs (klība) and similar individuals, then the offspring produced by them are entitled to the inheritance.
यत किं चित पितरि प्रेते धनं ज्येष्ठोऽधिगच्छति ।
भागो यवीयसां तत्र यदि विद्यानुपालिनः ॥२०४॥
204. yat kiṁ cit pitari prete dhanaṁ jyeṣṭho'dhigacchati ,
bhāgo yavīyasāṁ tatra yadi vidyānupālinaḥ.
204. yat kimcit pitari prete dhanam jyeṣṭhaḥ adhigacchati
bhāgaḥ yavīyasām tatra yadi vidyānupālinaḥ
204. yat kimcit dhanam pitari prete jyeṣṭhaḥ adhigacchati,
tatra yadi vidyānupālinaḥ (santi cet),
yavīyasām bhāgaḥ (bhavet).
204. Whatever wealth the eldest son obtains when the father is deceased, there is a share for the younger ones in that, provided they are diligent in learning.
अविद्यानां तु सर्वेषामीहातश्चेद धनं भवेत ??।
समस्तत्र विभागः स्यादपित्र्य इति धारणा ॥२०५॥
205. avidyānāṁ tu sarveṣāmīhātaśced dhanaṁ bhavet ??,
samastatra vibhāgaḥ syādapitrya iti dhāraṇā.
205. avidyānām tu sarveṣām īhātaḥ cet dhanam bhavet
samaḥ tatra vibhāgaḥ syāt apitryam iti dhāraṇā
205. tu avidyānām sarveṣām īhātaḥ cet dhanam bhavet,
tatra vibhāgaḥ samaḥ syāt.
apitryam iti dhāraṇā.
205. But if wealth is acquired by the effort of all the unlearned, then an equal division should be made of that, because it is not ancestral (apitrya) - this is the understanding.
विद्याधनं तु यद्यस्य तत तस्यैव धनं भवेत ।
मैत्र्यमोद्वाहिकं चैव माधुपर्किकमेव च ॥२०६॥
206. vidyādhanaṁ tu yadyasya tat tasyaiva dhanaṁ bhavet ,
maitryamodvāhikaṁ caiva mādhuparkikameva ca.
206. vidyādhanaṃ tu yat yasya tat tasya eva dhanaṃ bhavet
maitryam odvāhikam ca eva mādhuparkikam eva ca
206. Indeed, whatever knowledge-wealth belongs to a person, that truly is their own wealth. Also, any gift of friendship, a marriage gift, and a gift presented with a honey-mixture (mādhuparkika) are considered wealth.
भ्रातॄणां यस्तु नैहेत धनं शक्तः स्वकर्मणा ।
स निर्भाज्यः स्वकादंशात किं चिद दत्त्वोपजीवनम ॥२०७॥
207. bhrātṝṇāṁ yastu naiheta dhanaṁ śaktaḥ svakarmaṇā ,
sa nirbhājyaḥ svakādaṁśāt kiṁ cid dattvopajīvanam.
207. bhrātṝṇām yaḥ tu na īheta dhanaṃ śaktaḥ svakarmaṇā
sa nirbhājyaḥ svakāt aṃśāt kim cit dattvā upajīvanam
207. However, if one is capable by his own effort (karma) but does not desire the wealth of his brothers, he should be excluded from his own share, after being given a small portion for his livelihood.
अनुपघ्नन पितृद्रव्यं श्रमेण यदुपार्जितम ।
स्वयमीहितलब्धं तन्नाकामो दातुमर्हति ॥२०८॥
208. anupaghnan pitṛdravyaṁ śrameṇa yadupārjitam ,
svayamīhitalabdhaṁ tannākāmo dātumarhati.
208. anupaghnan pitṛdravyam śrameṇa yat upārjitam
svayamīhitalabdham tat na akāmaḥ dātum arhati
208. One should not be compelled to give away unwillingly that wealth which has been acquired by one's own effort, without diminishing the ancestral property, and obtained through one's personal exertion.
पैतृकं तु पिता द्रव्यमनवाप्तं यदाप्नुयात ।
न तत पुत्रैर्भजेत सार्धमकामः स्वयमर्जितम ॥२०९॥
209. paitṛkaṁ tu pitā dravyamanavāptaṁ yadāpnuyāt ,
na tat putrairbhajet sārdhamakāmaḥ svayamarjitam.
209. paitṛkam tu pitā dravyam anavāptam yat āpnuyāt na
tat putraiḥ bhajeta sārdham akāmaḥ svayamarjitam
209. If a father acquires ancestral property that was previously unobtained, he should not, against his will, share that self-acquired wealth with his sons.
विभक्ताः सह जीवन्तो विभजेरन पुनर्यदि ।
समस्तत्र विभागः स्याज ज्यैष्ठ्यं तत्र न विद्यते ॥२१०॥
210. vibhaktāḥ saha jīvanto vibhajeran punaryadi ,
samastatra vibhāgaḥ syāj jyaiṣṭhyaṁ tatra na vidyate.
210. vibhaktāḥ saha jīvantaḥ vibhajeran punaḥ yadi samaḥ
tatra vibhāgaḥ syāt jyaiṣṭyam tatra na vidyate
210. yadi vibhaktāḥ saha jīvantaḥ punaḥ vibhajeran tatra
vibhāgaḥ samaḥ syāt tatra jyaiṣṭyam na vidyate
210. If those who have previously divided their property live together again and then divide it once more, the division should be equal for all, and the right of seniority (jyaiṣṭhya) does not apply there.
येषां ज्येष्ठः कनिष्ठो वा हीयेतांशप्रदानतः ।
म्रियेतान्यतरो वाऽपि तस्य भागो न लुप्यते ॥२११॥
211. yeṣāṁ jyeṣṭhaḥ kaniṣṭho vā hīyetāṁśapradānataḥ ,
mriyetānyataro vā'pi tasya bhāgo na lupyate.
211. yeṣām jyeṣṭhaḥ kaniṣṭhaḥ vā hīyeta aṃśapradānataḥ
mriyeta anyataraḥ vā api tasya bhāgaḥ na lupyate
211. yeṣām jyeṣṭhaḥ vā kaniṣṭhaḥ aṃśapradānataḥ hīyeta
vā anyataraḥ api mriyeta tasya bhāgaḥ na lupyate
211. If among them, the eldest or the youngest should lose his rights concerning the allotment of a share, or if either of them should die, his portion is not forfeited.
सोदर्या विभजेरंस्तं समेत्य सहिताः समम ।
भ्रातरो ये च संसृष्टा भगिन्यश्च सनाभयः ॥२१२॥
212. sodaryā vibhajeraṁstaṁ sametya sahitāḥ samam ,
bhrātaro ye ca saṁsṛṣṭā bhaginyaśca sanābhayaḥ.
212. sodaryāḥ vibhajeran tam sametya sahitāḥ samam
bhrātaraḥ ye ca saṃsṛṣṭāḥ bhaginyaḥ ca sanābhayaḥ
212. tam bhāgam sodaryāḥ sahitāḥ sametya samam vibhajeran ca
ye saṃsṛṣṭāḥ bhrātaraḥ ca sanābhayaḥ bhaginyaḥ vibhajeran
212. His share should be divided equally by his uterine brothers, who, having assembled, are united. And by those brothers who have reunited (after a previous partition), and by sisters of the same lineage.
यो ज्येष्ठो विनिकुर्वीत लोभाद भ्रातॄन यवीयसः ।
सोऽज्येष्ठः स्यादभागश्च नियन्तव्यश्च राजभिः ॥२१३॥
213. yo jyeṣṭho vinikurvīta lobhād bhrātṝn yavīyasaḥ ,
so'jyeṣṭhaḥ syādabhāgaśca niyantavyaśca rājabhiḥ.
213. yaḥ jyeṣṭhaḥ vinikurvīta lobhāt bhrātṝn yavīyasaḥ
saḥ ajyeṣṭhaḥ syāt abhāgaḥ ca niyantavyaḥ ca rājabhiḥ
213. yaḥ jyeṣṭhaḥ lobhāt yavīyasaḥ bhrātṝn vinikurvīta saḥ
ajyeṣṭhaḥ syāt abhāgaḥ ca syāt ca rājabhiḥ niyantavyaḥ
213. If the eldest (brother), out of greed, defrauds his younger brothers, he should be stripped of his seniority (jyaiṣṭhya) and his share, and he should be punished by the rulers.
सर्व एव विकर्मस्था नार्हन्ति भ्रातरो धनम ।
न चादत्त्वा कनिष्ठेभ्यो ज्येष्ठः कुर्वीत योतकम ॥२१४॥
214. sarva eva vikarmasthā nārhanti bhrātaro dhanam ,
na cādattvā kaniṣṭhebhyo jyeṣṭhaḥ kurvīta yotakam.
214. sarve eva vikarmasthāḥ na arhanti bhrātaraḥ dhanam
na ca adattvā kaniṣṭebhyaḥ jyeṣṭhaḥ kurvīta yautakam
214. vikarmasthāḥ sarve bhrātaraḥ eva dhanam na arhanti
ca jyeṣṭhaḥ kaniṣṭebhyaḥ adattvā yautakam na kurvīta
214. All brothers who are engaged in unrighteous deeds do not deserve wealth. And the eldest should not undertake any business venture without first giving a share to the younger ones.
भ्रातॄणामविभक्तानां यद्युत्थानं भवेत सह ।
न पुत्रभागं विषमं पिता दद्यात कथं चन ॥२१५॥
215. bhrātṝṇāmavibhaktānāṁ yadyutthānaṁ bhavet saha ,
na putrabhāgaṁ viṣamaṁ pitā dadyāt kathaṁ cana.
215. bhrātṝṇām avibhaktānām yadi utthānam bhavet saha
na putrabhāgam viṣamam pitā dadyāt katham cana
215. avibhaktānām bhrātṝṇām yadi saha utthānam bhavet
pitā putrabhāgam viṣamam katham cana na dadyāt
215. If there is a joint acquisition among undivided brothers, the father should by no means give an unequal share to the sons.
ऊर्ध्वं विभागात्जातस्तु पित्र्यमेव हरेद धनम ।
संसृष्टास्तेन वा ये स्युर्विभजेत स तैः सह ॥२१६॥
216. ūrdhvaṁ vibhāgātjātastu pitryameva hared dhanam ,
saṁsṛṣṭāstena vā ye syurvibhajeta sa taiḥ saha.
216. ūrdhvam vibhāgāt jātaḥ tu pitryam eva haret dhanam
saṃsṛṣṭāḥ tena vā ye syuḥ vibhajeta saḥ taiḥ saha
216. vibhāgāt ūrdhvam jātaḥ tu pitryam dhanam eva haret
vā ye tena saṃsṛṣṭāḥ syuḥ saḥ taiḥ saha vibhajeta
216. But a son born after the division of ancestral property should inherit only his father's share. Or, if there are those who have rejoined with his father (after a previous partition), he should divide the wealth with them.
अनपत्यस्य पुत्रस्य माता दायमवाप्नुयात ।
मातर्यपि च वृत्तायां पितुर्माता हरेद धनम ॥२१७॥
217. anapatyasya putrasya mātā dāyamavāpnuyāt ,
mātaryapi ca vṛttāyāṁ piturmātā hared dhanam.
217. anapatyasya putrasya mātā dāyam avāpnuyāt
mātari api ca vṛttāyām pituḥ mātā haret dhanam
217. anapatyasya putrasya mātā dāyam avāpnuyāt ca
mātari api vṛttāyām pituḥ mātā dhanam haret
217. The mother of a son who dies without issue should obtain the inheritance. And even if the mother has passed away, the father's mother should inherit the wealth.
ऋणे धने च सर्वस्मिन प्रविभक्ते यथाविधि ।
पश्चाद दृश्येत यत किं चित तत सर्वं समतां नयेत ॥२१८॥
218. ṛṇe dhane ca sarvasmin pravibhakte yathāvidhi ,
paścād dṛśyeta yat kiṁ cit tat sarvaṁ samatāṁ nayet.
218. ṛṇe dhane ca sarvasmin pravibhakte yathāvidhi paścāt
dṛśyeta yat kiṃ cit tat sarvaṃ samatāṃ nayeta
218. sarvasmin ṛṇe ca dhane ca yathāvidhi pravibhakte
paścāt yat kiṃ cit dṛśyeta tat sarvaṃ samatāṃ nayeta
218. If, after all debts and assets have been divided according to legal procedure, anything else subsequently comes to light, all that should be distributed equally.
वस्त्रं पत्रमलङ्कारं कृतान्नमुदकं स्त्रियः ??।
योगक्षेमं प्रचारं च न विभाज्यं प्रचक्षते ॥२१९॥
219. vastraṁ patramalaṅkāraṁ kṛtānnamudakaṁ striyaḥ ??,
yogakṣemaṁ pracāraṁ ca na vibhājyaṁ pracakṣate.
219. vastram patram alaṅkāram kṛtānnam udakam striyaḥ
yogakṣemam pracāram ca na vibhājyam pracakṣate
219. vastram patram alaṅkāram kṛtānnam udakam striyaḥ
yogakṣemam pracāram ca na vibhājyam pracakṣate
219. Cloth, conveyances, ornaments, cooked food, water, women, and the provision for well-being (yogakṣema), along with rights of way, are declared not to be divisible.
अयमुक्तो विभागो वः पुत्राणां च क्रियाविधिः ।
क्रमशः क्षेत्रजादीनां द्यूतधर्मं निबोधत ॥२२०॥
220. ayamukto vibhāgo vaḥ putrāṇāṁ ca kriyāvidhiḥ ,
kramaśaḥ kṣetrajādīnāṁ dyūtadharmaṁ nibodhata.
220. ayam uktaḥ vibhāgaḥ vaḥ putrāṇām ca kriyāvidhiḥ
kramaśaḥ kṣetrajādīnām dyūtadharmam nibodhata
220. ayam vibhāgaḥ ca putrāṇām kṣetrajādīnām kriyāvidhiḥ
vaḥ kramaśaḥ uktaḥ dyūtadharmam nibodhata
220. This division [of inheritance] and the procedure for sons, including kṣetraja and other types, has been explained to you in due order. Now, understand the legal rules (dharma) concerning gambling.
द्यूतं समाह्वयं चैव राजा राष्ट्रात्निवारयेत ।
राजान्तकरणावेतौ द्वौ दोषौ पृथिवीक्षिताम ॥२२१॥
221. dyūtaṁ samāhvayaṁ caiva rājā rāṣṭrātnivārayet ,
rājāntakaraṇāvetau dvau doṣau pṛthivīkṣitām.
221. dyūtam samāhvayam ca eva rājā rāṣṭrāt nivārayeta
rājāntakaraṇau etau dvau doṣau pṛthivīkṣitām
221. rājā dyūtam samāhvayam ca eva rāṣṭrāt nivārayeta
etau dvau doṣau pṛthivīkṣitām rājāntakaraṇau
221. The king should certainly prohibit both gambling and contests of chance from his kingdom. These two vices are indeed the undoing of rulers (pṛthivīkṣitām).
प्रकाशमेतत तास्कर्यं यद देवनसमाह्वयौ ।
तयोर्नित्यं प्रतीघाते नृपतिर्यत्नवान भवेत ॥२२२॥
222. prakāśametat tāskaryaṁ yad devanasamāhvayau ,
tayornityaṁ pratīghāte nṛpatiryatnavān bhavet.
222. prakāśam etat tāskaryam yat devanasamāhvayau
tayoḥ nityam pratīghāte nṛpatiḥ yatnavān bhavet
222. देवनसमाह्वयौ यत् एतत् प्रकाशम् तास्कर्यम् (अस्ति),
नृपतिः तयोः नित्यम् प्रतीघाते यत्नवान् भवेत
222. This open theft, which is gambling (dyūta) and challenging (samāhvaya), the king should always be diligent in suppressing.
अप्राणिभिर्यत क्रियते तत्लोके द्यूतमुच्यते ।
प्राणिभिः क्रियते यस्तु स विज्ञेयः समाह्वयः ॥२२३॥
223. aprāṇibhiryat kriyate tatloke dyūtamucyate ,
prāṇibhiḥ kriyate yastu sa vijñeyaḥ samāhvayaḥ.
223. aprāṇibhiḥ yat kriyate tat loke dyūtam ucyate
prāṇibhiḥ kriyate yaḥ tu saḥ vijñeyaḥ samāhvayaḥ
223. यत अप्राणिभिः क्रियते तत् लोके द्यूतम् उच्यते;
यः तु प्राणिभिः क्रियते सः समाह्वयः विज्ञेयः
223. That which is performed with non-living objects is called gambling (dyūta) in this world. But that which is performed with living creatures should be understood as challenging (samāhvaya).
द्यूतं समाह्वयं चैव यः कुर्यात कारयेत वा ।
तान सर्वान घातयेद राजा शूद्रांश्च द्विजलिङ्गिनः ॥२२४॥
224. dyūtaṁ samāhvayaṁ caiva yaḥ kuryāt kārayeta vā ,
tān sarvān ghātayed rājā śūdrāṁśca dvijaliṅginaḥ.
224. dyūtam samāhvayam ca eva yaḥ kuryāt kārayet vā
tān sarvān ghātayet rājā śūdrān ca dvijaliṅginaḥ
224. यः द्यूतम् च समाह्वयम् एव कुर्यात वा कारयेत,
राजा तान् सर्वान् शूद्रान् च द्विजलिङ्गिनः घातयेत
224. Whoever engages in gambling (dyūta) and challenging (samāhvaya), or causes them to be performed, the king should execute all such individuals, including śūdras who merely adopt the garb of the twice-born (dvija).
कितवान कुशीलवान क्रूरान पाषण्डस्थांश्च मानवान ।
विकर्मस्थान शौण्डिकांश्च क्षिप्रं निर्वासयेत पुरात ॥२२५॥
225. kitavān kuśīlavān krūrān pāṣaṇḍasthāṁśca mānavān ,
vikarmasthān śauṇḍikāṁśca kṣipraṁ nirvāsayet purāt.
225. kitavān kuśīlavān krūrān pāṣaṇḍasthān ca mānavān
vikarmasthān śauṇḍikān ca kṣipram nirvāsayet purāt
225. (राजा) कितवान् कुशीलवान् क्रूरान् पाषण्डस्थान् च मानवान्
विकर्मस्थान् शौण्डिकान् च पुरात क्षिप्रम् निर्वासयेत
225. The king should quickly banish from his city gamblers, rogues, cruel individuals, those belonging to heterodox sects, those engaged in forbidden acts, and sellers of liquor.
एते राष्ट्रे वर्तमाना राज्ञः प्रच्छन्नतस्कराः ।
विकर्मक्रियया नित्यं बाधन्ते भद्रिकाः प्रजाः ॥२२६॥
226. ete rāṣṭre vartamānā rājñaḥ pracchannataskarāḥ ,
vikarmakriyayā nityaṁ bādhante bhadrikāḥ prajāḥ.
226. ete rāṣṭre vartamānāḥ rājñaḥ pracchannataskarāḥ
vikarmakriyayā nityaṃ bādhante bhadrikāḥ prajāḥ
226. ete rāṣṭre vartamānāḥ rājñaḥ pracchannataskarāḥ
vikarmakriyayā nityaṃ bhadrikāḥ prajāḥ bādhante
226. These hidden thieves, present within the kingdom, constantly harass the virtuous subjects of the king through their improper actions.
द्यूतमेतत पुरा कल्पे दृष्टं वैरकरं महत ।
तस्माद द्यूतं न सेवेत हास्यार्थमपि बुद्धिमान ॥२२७॥
227. dyūtametat purā kalpe dṛṣṭaṁ vairakaraṁ mahat ,
tasmād dyūtaṁ na seveta hāsyārthamapi buddhimān.
227. dyūtam etat purā kalpe dṛṣṭam vairakaram mahat
tasmāt dyūtam na seveta hāsyārtham api buddhimān
227. etat dyūtam purā kalpe mahat vairakaram dṛṣṭam
tasmāt buddhimān dyūtam hāsyārtham api na seveta
227. Gambling, this great creator of enmity, was observed in a previous (kalpa) [cosmic age]. Therefore, a wise person should not engage in gambling, not even for amusement.
प्रच्छन्नं वा प्रकाशं वा तन्निषेवेत यो नरः ।
तस्य दण्डविकल्पः स्याद यथेष्टं नृपतेस्तथा ॥२२८॥
228. pracchannaṁ vā prakāśaṁ vā tanniṣeveta yo naraḥ ,
tasya daṇḍavikalpaḥ syād yatheṣṭaṁ nṛpatestathā.
228. pracchannaṃ vā prakāśaṃ vā tat niṣeveta yaḥ naraḥ
tasya daṇḍavikalpaḥ syāt yatheṣṭam nṛpateḥ tathā
228. yaḥ naraḥ pracchannaṃ vā prakāśaṃ vā tat niṣeveta,
tasya daṇḍavikalpaḥ nṛpateḥ yatheṣṭam tathā syāt
228. For any person who engages in it (gambling), whether secretly or openly, the choice of punishment should be at the discretion of the king.
क्षत्रविद शूद्रयोनिस्तु दण्डं दातुमशक्नुवन ।
आनृण्यं कर्मणा गच्छेद विप्रो दद्यात्शनैः शनैः ॥२२९॥
229. kṣatravid śūdrayonistu daṇḍaṁ dātumaśaknuvan ,
ānṛṇyaṁ karmaṇā gacched vipro dadyātśanaiḥ śanaiḥ.
229. kṣatravit śūdrayoniḥ tu daṇḍam dātum aśaknuvan
ānṛṇyam karmaṇā gacchet vipraḥ dadyāt śanaiḥ śanaiḥ
229. kṣatravit śūdrayoniḥ tu daṇḍam dātum aśaknuvan
karmaṇā ānṛṇyam gacchet vipraḥ śanaiḥ śanaiḥ dadyāt
229. A kṣatriya, a vaiśya, or one of śūdra [origin], if unable to pay the fine, should discharge the debt through labor (karma). But a Brahmin should pay it slowly, bit by bit.
स्त्रीबालोन्मत्तवृद्धानां दरिद्राणां च रोगिणाम ।
शिफाविदलरज्ज्वाद्यैर्विदध्यात्नृपतिर्दमम ॥२३०॥
230. strībālonmattavṛddhānāṁ daridrāṇāṁ ca rogiṇām ,
śiphāvidalarajjvādyairvidadhyātnṛpatirdamam.
230. strībālonmattavṛddhānām daridrāṇām ca rogiṇām
śiphāvidalarajju ādyaiḥ vidadhyāt nṛpatiḥ damanam
230. nṛpatiḥ strībālonmattavṛddhānām daridrāṇām ca
rogiṇām śiphāvidalarajju ādyaiḥ damanam vidadhyāt
230. The king should inflict punishment upon women, children, the insane, the elderly, the poor, and the sick using mild instruments such as roots, twigs, or ropes.
ये नियुक्तास्तु कार्येषु हन्युः कार्याणि कार्यिणाम ।
धनौष्मणा पच्यमानास्तान्निःस्वान कारयेन्नृपः ॥२३१॥
231. ye niyuktāstu kāryeṣu hanyuḥ kāryāṇi kāryiṇām ,
dhanauṣmaṇā pacyamānāstānniḥsvān kārayennṛpaḥ.
231. ye niyuktāḥ tu kāryeṣu hanyuḥ kāryāṇi kāryiṇām
dhanauṣmaṇā pacyamānāḥ tān niḥsvān kārayet nṛpaḥ
231. nṛpaḥ ye kāryeṣu niyuktāḥ tu dhanauṣmaṇā pacyamānāḥ
kāryiṇām kāryāṇi hanyuḥ tān niḥsvān kārayet
231. The king should impoverish those officials who, appointed to tasks, ruin the affairs of the people involved, being corrupted by the allure of wealth.
कूटशासनकर्तॄंश्च प्रकृतीनां च दूषकान ।
स्त्रीबालब्राह्मणघ्नांश्च हन्याद द्विष सेविनस्तथा ॥२३२॥
232. kūṭaśāsanakartṝṁśca prakṛtīnāṁ ca dūṣakān ,
strībālabrāhmaṇaghnāṁśca hanyād dviṣ sevinastathā.
232. kūṭaśāsanakartṝn ca prakṛtīnām ca dūṣakān
strībālabrāhmaṇaghnān ca hanyāt dviṣaḥ sevinaḥ tathā
232. kūṭaśāsanakartṝn ca prakṛtīnām ca dūṣakān
strībālabrāhmaṇaghnān ca tathā dviṣaḥ sevinaḥ hanyāt
232. The king should execute those who forge decrees, those who corrupt the populace (prakṛti), those who kill women, children, and brahmins, and also those who serve his enemies.
तीरितं चानुशिष्टं च यत्र क्व चन यद भवेत ।
कृतं तद धर्मतो विद्यान्न तद भूयो निवर्तयेत ॥२३३॥
233. tīritaṁ cānuśiṣṭaṁ ca yatra kva cana yad bhavet ,
kṛtaṁ tad dharmato vidyānna tad bhūyo nivartayet.
233. tīritam ca anuśiṣṭam ca yatra kva cana yat bhavet
kṛtam tat dharmataḥ vidyāt na tat bhūyaḥ nivartayet
233. yatra kva cana yat tīritam ca anuśiṣṭam ca bhavet
tat kṛtam dharmataḥ vidyāt tat bhūyaḥ na nivartayet
233. Whatever has been decided and decreed, wherever it may be, should be understood as established according to natural law (dharma), and one should not revoke it thereafter.
अमात्यः प्राग्विवाको वा यत कुर्युः कार्यमन्यथा ??।
तत स्वयं नृपतिः कुर्यात तान सहस्रं च दण्डयेत ॥२३४॥
234. amātyaḥ prāgvivāko vā yat kuryuḥ kāryamanyathā ??,
tat svayaṁ nṛpatiḥ kuryāt tān sahasraṁ ca daṇḍayet.
234. amātyaḥ prāgvākāḥ vā yat kuryuḥ kāryam anyathā
tataḥ svayam nṛpatiḥ kuryāt tān sahasram ca daṇḍayet
234. yat amātyaḥ vā prāgvākāḥ kāryam anyathā kuryuḥ
tataḥ nṛpatiḥ svayam kuryāt tān sahasram ca daṇḍayet
234. If a minister or a judge (prāgvākāḥ) performs a task improperly, then the king himself should carry it out and fine them a thousand [coins].
ब्रह्महा च सुरापश्च स्तेयी च गुरुतल्पगः ।
एते सर्वे पृथग ज्ञेया महापातकिनो नराः ॥२३५॥
235. brahmahā ca surāpaśca steyī ca gurutalpagaḥ ,
ete sarve pṛthag jñeyā mahāpātakino narāḥ.
235. brahmahā ca surāpaḥ ca steyī ca gurutalpa-gaḥ
ete sarve pṛthak jñeyāḥ mahāpātakinaḥ narāḥ
235. brahmahā ca surāpaḥ ca steyī ca gurutalpa-gaḥ
ete sarve narāḥ pṛthak mahāpātakinaḥ jñeyāḥ
235. The slayer of a brahmin (brahmahā), the drinker of spirituous liquor (surāpaḥ), the thief (steyī), and the violator of the guru's bed (gurutalpa-gaḥ) – all these men are to be recognized as great transgressors.
चतुर्णामपि चैतेषां प्रायश्चित्तमकुर्वताम ।
शारीरं धनसंयुक्तं दण्डं धर्म्यं प्रकल्पयेत ॥२३६॥
236. caturṇāmapi caiteṣāṁ prāyaścittamakurvatām ,
śārīraṁ dhanasaṁyuktaṁ daṇḍaṁ dharmyaṁ prakalpayet.
236. caturṇām api ca eteṣām prāyaścittam akurvatām
śārīram dhana-saṃyuktam daṇḍam dharmyam prakalpayet
236. ca api eteṣām caturṇām akurvatām prāyaścittam
śārīram dhana-saṃyuktam dharmyam daṇḍam prakalpayet
236. And for these four (men) who do not perform expiation (prāyaścitta), a physical punishment along with a financial penalty should be prescribed, in accordance with natural law (dharma).
गुरुतल्पे भगः कार्यः सुरापाने सुराध्वजः ।
स्तेये च श्वपदं कार्यं ब्रह्महण्यशिराः पुमान ॥२३७॥
237. gurutalpe bhagaḥ kāryaḥ surāpāne surādhvajaḥ ,
steye ca śvapadaṁ kāryaṁ brahmahaṇyaśirāḥ pumān.
237. gurutalpe bhagaḥ kāryaḥ surāpāne surādhvajaḥ
steye ca śvapadam kāryam brahmahaṇi aśirāḥ pumān
237. gurutalpe bhagaḥ kāryaḥ surāpāne surādhvajaḥ
steye ca śvapadam kāryam brahmahaṇi aśirāḥ pumān
237. For violating the guru's bed (gurutalpe), the mark of a vulva (bhagaḥ) should be imprinted; for drinking spirituous liquor (surāpāne), the mark of a liquor flag (surādhvajaḥ) [should be imprinted]; for theft (steye), the mark of a dog's foot (śvapadam) should be imprinted; and for killing a brahmin (brahmahaṇi), the mark of a headless man (aśirāḥ pumān) [should be imprinted].
असंभोज्या ह्यसंयाज्या असंपाठ्याऽविवाहिनः ।
चरेयुः पृथिवीं दीनाः सर्वधर्मबहिष्कृताः ॥२३८॥
238. asaṁbhojyā hyasaṁyājyā asaṁpāṭhyā'vivāhinaḥ ,
careyuḥ pṛthivīṁ dīnāḥ sarvadharmabahiṣkṛtāḥ.
238. asaṃbhojyā hi asaṃyājyā asaṃpāṭhyā avivāhinaḥ
careyuḥ pṛthivīm dīnāḥ sarvadharma-bahiṣkṛtāḥ
238. hi sarvadharma-bahiṣkṛtāḥ dīnāḥ asaṃbhojyāḥ
asaṃyājyāḥ asaṃpāṭhyāḥ avivāhinaḥ pṛthivīm careyuḥ
238. Indeed, those who are unfit for commensality, for performing Vedic rituals, for instruction, and for marital relations, being excluded from all religious and social duties (dharma), should wander the earth wretchedly.
ज्ञातिसंबन्धिभिस्त्वेते त्यक्तव्याः कृतलक्षणाः ।
निर्दया निर्नमस्कारास्तन मनोरनुशासनम ॥२३९॥
239. jñātisaṁbandhibhistvete tyaktavyāḥ kṛtalakṣaṇāḥ ,
nirdayā nirnamaskārāstan manoranuśāsanam.
239. jñātisambandhibhiḥ tu ete tyaktavyāḥ kṛtalakṣaṇāḥ
nirdayāḥ nirnamaskārāḥ tat manoḥ anuśāsanam
239. tu jñātisambandhibhiḥ ete kṛtalakṣaṇāḥ nirdayāḥ
nirnamaskārāḥ tyaktavyāḥ tat manoḥ anuśāsanam
239. But these, who bear distinguishing marks, and are unworthy of mercy or salutations, must be abandoned by their kinsmen and relatives. Such is the instruction of Manu.
प्रायश्चित्तं तु कुर्वाणाः सर्ववर्णा यथोदितम ।
नाङ्क्या राज्ञा ललाटे स्युर्दाप्यास्तूत्तमसाहसम ॥२४०॥
240. prāyaścittaṁ tu kurvāṇāḥ sarvavarṇā yathoditam ,
nāṅkyā rājñā lalāṭe syurdāpyāstūttamasāhasam.
240. prāyaścittam tu kurvāṇāḥ sarvavarṇāḥ yathoditam na
aṅkyāḥ rājñā lalāṭe syuḥ dāpyāḥ tu uttamasāhasam
240. tu prāyaścittam yathoditam kurvāṇāḥ sarvavarṇāḥ
rājñā lalāṭe na aṅkyāḥ syuḥ tu uttamasāhasam dāpyāḥ
240. However, all classes who perform the prescribed penance should not be branded on the forehead by the king, but they should be made to pay the highest fine.
आगःसु ब्राह्मणस्यैव कार्यो मध्यमसाहसः ।
विवास्यो वा भवेद राष्ट्रात सद्रव्यः सपरिच्छदः ॥२४१॥
241. āgaḥsu brāhmaṇasyaiva kāryo madhyamasāhasaḥ ,
vivāsyo vā bhaved rāṣṭrāt sadravyaḥ saparicchadaḥ.
241. āgaḥsu brāhmaṇasya eva kāryaḥ madhyamasāhasaḥ
vivāsyaḥ vā bhavet rāṣṭrāt sadravyaḥ saparicchadaḥ
241. brāhmaṇasya āgaḥsu eva madhyamasāhasaḥ kāryaḥ vā
saḥ sadravyaḥ saparicchadaḥ rāṣṭrāt vivāsyaḥ bhavet
241. For a Brahmin, in cases of offenses, only the middle fine should be imposed; or he should be banished from the kingdom with his property and retinue.
इतरे कृतवन्तस्तु पापान्येतान्यकामतः ।
सर्वस्वहारमर्हन्ति कामतस्तु प्रवासनम ॥२४२॥
242. itare kṛtavantastu pāpānyetānyakāmataḥ ,
sarvasvahāramarhanti kāmatastu pravāsanam.
242. itare kṛtavantaḥ tu pāpāni etāni akāmataḥ
sarvasvahāram arhanti kāmataḥ tu pravāsanam
242. itare kṛtavantaḥ tu etāni pāpāni akāmataḥ
sarvasvahāram arhanti kāmataḥ tu pravāsanam
242. But those who have committed these sins unintentionally (akāmataḥ) deserve the confiscation of all their property, whereas those who do so intentionally deserve banishment.
नाददीत नृपः साधुर्महापातकिनो धनम ।
आददानस्तु तत्लोभात तेन दोषेण लिप्यते ॥२४३॥
243. nādadīta nṛpaḥ sādhurmahāpātakino dhanam ,
ādadānastu tatlobhāt tena doṣeṇa lipyate.
243. na ādadīta nṛpaḥ sādhuḥ mahāpātakinaḥ dhanam
ādadānaḥ tu tatlobhāt tena doṣeṇa lipyate
243. sādhuḥ nṛpaḥ mahāpātakinaḥ dhanam na ādadīta
tu ādadānaḥ tatlobhāt tena doṣeṇa lipyate
243. A righteous king should not accept wealth from a great sinner. But if he takes it out of greed for it, he becomes stained by that very offense (doṣa).
अप्सु प्रवेश्य तं दण्डं वरुणायोपपादयेत ।
श्रुतवृत्तोपपन्ने वा ब्राह्मणे प्रतिपादयेत ॥२४४॥
244. apsu praveśya taṁ daṇḍaṁ varuṇāyopapādayet ,
śrutavṛttopapanne vā brāhmaṇe pratipādayet.
244. apsu praveśya tam daṇḍam varuṇāya upapādayeta
vā śrutavṛttopapanne brāhmaṇe pratipādayeta
244. tam daṇḍam apsu praveśya varuṇāya upapādayeta
vā śrutavṛttopapanne brāhmaṇe pratipādayeta
244. Having cast that fine (the seized wealth) into the waters, one should offer it to Varuṇa, or one should deliver it to a brahmin (brāhmaṇa) who is endowed with scriptural knowledge and good conduct.
ईशो दण्डस्य वरुणो राज्ञां दण्डधरो हि सः ।
ईशः सर्वस्य जगतो ब्राह्मणो वेदपारगः ॥२४५॥
245. īśo daṇḍasya varuṇo rājñāṁ daṇḍadharo hi saḥ ,
īśaḥ sarvasya jagato brāhmaṇo vedapāragaḥ.
245. īśaḥ daṇḍasya varuṇaḥ rājñām daṇḍadharaḥ hi
saḥ īśaḥ sarvasya jagataḥ brāhmaṇaḥ vedapāragaḥ
245. varuṇaḥ daṇḍasya īśaḥ hi saḥ rājñām daṇḍadharaḥ
vedapāragaḥ brāhmaṇaḥ sarvasya jagataḥ īśaḥ
245. Varuṇa is the lord of punishment (daṇḍa), for he is indeed the wielder of the rod of justice for kings. Similarly, a brahmin (brāhmaṇa) who has mastered the Vedas (veda) is the lord of the entire world.
यत्र वर्जयते राजा पापकृद्भ्यो धनागमम ।
तत्र कालेन जायन्ते मानवा दीर्घजीविनः ॥२४६॥
246. yatra varjayate rājā pāpakṛdbhyo dhanāgamam ,
tatra kālena jāyante mānavā dīrghajīvinaḥ.
246. yatra varjayate rājā pāpakṛdbhyaḥ dhanāgamam
tatra kālena jāyante mānavāḥ dīrghajīvinaḥ
246. yatra rājā pāpakṛdbhyaḥ dhanāgamam varjayate
tatra kālena mānavāḥ dīrghajīvinaḥ jāyante
246. Where the king prevents wealth from being acquired by evildoers, there, in due course, people are born long-lived.
निष्पद्यन्ते च सस्यानि यथोप्तानि विशां पृथक ।
बालाश्च न प्रमीयन्ते विकृतं च न जायते ॥२४७॥
247. niṣpadyante ca sasyāni yathoptāni viśāṁ pṛthak ,
bālāśca na pramīyante vikṛtaṁ ca na jāyate.
247. niṣpadyante ca sasyāni yathā uptāni viśām pṛthak
bālāḥ ca na pramīyante vikṛtam ca na jāyate
247. sasyāni ca viśām pṛthak yathā uptāni niṣpadyante
bālāḥ ca na pramīyante vikṛtam ca na jāyate
247. And crops are produced exactly as sown by the common people. Children do not die prematurely, and no deformities arise.
ब्राह्मणान बाधमानं तु कामादवरवर्णजम ।
हन्याच्चित्रैर्वधोपायैरुद्वेजनकरैर्नृपः ॥२४८॥
248. brāhmaṇān bādhamānaṁ tu kāmādavaravarṇajam ,
hanyāccitrairvadhopāyairudvejanakarairnṛpaḥ.
248. brāhmaṇān bādhamānam tu kāmāt avaravarṇajam
hanyāt citraiḥ vadhopāyaiḥ udvejanakaraiḥ nṛpaḥ
248. tu nṛpaḥ kāmāt brāhmaṇān bādhamānam avaravarṇajam
citraiḥ udvejanakaraiḥ vadhopāyaiḥ hanyāt
248. But the king should kill, with various terrifying methods of execution, a person of a lower social class (varṇa) who harasses brahmins out of desire.
यावानवध्यस्य वधे तावान वध्यस्य मोक्षणे ।
अधर्मो नृपतेर्दृष्टो धर्मस्तु विनियच्छतः ॥२४९॥
249. yāvānavadhyasya vadhe tāvān vadhyasya mokṣaṇe ,
adharmo nṛpaterdṛṣṭo dharmastu viniyacchataḥ.
249. yāvān avadhyasya vadhe tāvān vadhyasya mokṣaṇe
adharmaḥ nṛpateḥ dṛṣṭaḥ dharmaḥ tu viniyacchataḥ
249. nṛpateḥ avadhyasya vadhe yāvān adharmaḥ dṛṣṭaḥ tāvān vadhyasya mokṣaṇe.
tu viniyacchataḥ dharmaḥ.
249. The unrighteousness (adharma) incurred by a king for killing an innocent person is as great as (the unrighteousness in) releasing a person who deserves to be killed. But righteousness (dharma) is for him who imposes restraint.
उदितोऽयं विस्तरशो मिथो विवदमानयोः ।
अष्टादशसु मार्गेषु व्यवहारस्य निर्णयः ॥२५०॥
250. udito'yaṁ vistaraśo mitho vivadamānayoḥ ,
aṣṭādaśasu mārgeṣu vyavahārasya nirṇayaḥ.
250. uditaḥ ayam vistaraśaḥ mithaḥ vivadamānayoḥ
aṣṭādaśasu mārgeṣu vyavahārasya nirṇayaḥ
250. ayam nirṇayaḥ vyavahārasya aṣṭādaśasu mārgeṣu
mithaḥ vivadamānayoḥ vistaraśaḥ uditaḥ
250. Here, the decision on legal proceedings (vyavahāra) within the eighteen categories, which involve parties disputing with each other, has been extensively declared.
एवं धर्म्याणि कार्याणि सम्यक कुर्वन महीपतिः ।
देशानलब्धान्लिप्सेत लब्धांश्च परिपालयेत ॥२५१॥
251. evaṁ dharmyāṇi kāryāṇi samyak kurvan mahīpatiḥ ,
deśānalabdhānlipseta labdhāṁśca paripālayet.
251. evam dharmyāṇi kāryāṇi samyak kurvan mahīpatiḥ
deśān alabdhān lipsīta labdhān ca paripālayet
251. evam mahīpatiḥ samyak dharmyāṇi kāryāṇi kurvan
alabdhān deśān lipsīta ca labdhān paripālayet
251. Thus, a king, by properly performing duties that are in accordance with (dharma), should seek to acquire lands not yet gained and should protect those already acquired.
सम्यग्निविष्टदेशस्तु कृतदुर्गश्च शास्त्रतः ।
कण्टकोद्धरणे नित्यमातिष्ठेद यत्नमुत्तमम ॥२५२॥
252. samyagniviṣṭadeśastu kṛtadurgaśca śāstrataḥ ,
kaṇṭakoddharaṇe nityamātiṣṭhed yatnamuttamam.
252. samyagniviṣṭadeśaḥ tu kṛtadurgaḥ ca śāstrataḥ
kaṇṭakoddharaṇe nityam ātiṣṭhet yatnam uttamam
252. samyagniviṣṭadeśaḥ tu kṛtadurgaḥ ca śāstrataḥ
nityam kaṇṭakoddharaṇe uttamam yatnam ātiṣṭhet
252. A ruler, having properly settled his territory and fortified it according to the precepts of the texts (śāstra), should constantly apply excellent effort in the removal of 'thorns' (kaṇṭaka), meaning troublemakers or internal enemies.
रक्षनादार्यवृत्तानां कण्टकानां च शोधनात ।
नरेन्द्रास्त्रिदिवं यान्ति प्रजापालनतत्पराः ॥२५३॥
253. rakṣanādāryavṛttānāṁ kaṇṭakānāṁ ca śodhanāt ,
narendrāstridivaṁ yānti prajāpālanatatparāḥ.
253. rakṣaṇāt āryavṛttānām kaṇṭakānām ca śodhanāt
narendrāḥ tridivam yānti prajāpālanatatparāḥ
253. prajāpālanatatparāḥ narendrāḥ āryavṛttānām
rakṣaṇāt ca kaṇṭakānām śodhanāt tridivam yānti
253. By protecting those of noble conduct and by purifying (or removing) the 'thorns' (kaṇṭaka), kings who are diligently devoted to the protection of their subjects attain heaven.
अशासंस्तस्करान यस्तु बलिं गृह्णाति पार्थिवः ।
तस्य प्रक्षुभ्यते राष्ट्रं स्वर्गाच्च परिहीयते ॥२५४॥
254. aśāsaṁstaskarān yastu baliṁ gṛhṇāti pārthivaḥ ,
tasya prakṣubhyate rāṣṭraṁ svargācca parihīyate.
254. aśāsan taskarān yaḥ tu balim gṛhṇāti pārthivaḥ
tasya prakṣubhyate rāṣṭram svargāt ca parihīyate
254. yaḥ pārthivaḥ taskarān aśāsan balim gṛhṇāti
tasya rāṣṭram prakṣubhyate ca svargāt parihīyate
254. A king who collects taxes but fails to control thieves, his kingdom becomes greatly agitated, and he is deprived of heaven.
निर्भयं तु भवेद यस्य राष्ट्रं बाहुबलाश्रितम ।
तस्य तद वर्धते नित्यं सिच्यमान इव द्रुमः ॥२५५॥
255. nirbhayaṁ tu bhaved yasya rāṣṭraṁ bāhubalāśritam ,
tasya tad vardhate nityaṁ sicyamāna iva drumaḥ.
255. nirbhayam tu bhavet yasya rāṣṭram bāhubalāśritam
tasya tat vardhate nityam sicyamānaḥ iva drumaḥ
255. yasya rāṣṭram nirbhayam tu bāhubalāśritam bhavet
tasya tat nityam sicyamānaḥ drumaḥ iva vardhate
255. However, a kingdom that is secure, relying on the strength of (the king's) arms, that kingdom always flourishes, just like a tree that is being watered.
द्विविधांस्तस्करान विद्यात परद्रव्यापहारकान ।
प्रकाशांश्चाप्रकाशांश्च चारचक्षुर्महीपतिः ॥२५६॥
256. dvividhāṁstaskarān vidyāt paradravyāpahārakān ,
prakāśāṁścāprakāśāṁśca cāracakṣurmahīpatiḥ.
256. dvividhān taskarān vidyāt paradravyāpahārakān
prakāśān ca aprakāśān ca cāracakṣuḥ mahīpatiḥ
256. cāracakṣuḥ mahīpatiḥ paradravyāpahārakān taskarān
dvividhān vidyāt prakāśān ca aprakāśān ca
256. A ruler, whose spies serve as his eyes, should know that those who steal the property of others are of two kinds: overt and covert.
प्रकाशवञ्चकास्तेषां नानापण्योपजीविनः ।
प्रच्छन्नवञ्चकास्त्वेते ये स्तेनाटविकादयः ॥२५७॥
257. prakāśavañcakāsteṣāṁ nānāpaṇyopajīvinaḥ ,
pracchannavañcakāstvete ye stenāṭavikādayaḥ.
257. prakāśavañcakāḥ teṣām nānāpaṇyopajīvinaḥ
pracchannavañcakāḥ tu ete ye stenāṭavikādayaḥ
257. teṣām prakāśavañcakāḥ nānāpaṇyopajīvinaḥ tu
ye stenāṭavikādayaḥ ete pracchannavañcakāḥ
257. Among them, the overt deceivers are those who subsist by various merchandise and trades. However, those who are thieves, forest dwellers, and others are the covert deceivers.
उत्कोचकाश्चोपधिका वञ्चकाः कितवास्तथा ।
मङ्गलादेशवृत्ताश्च भद्राश्चैक्षणिकैः सह ॥२५८॥
258. utkocakāścopadhikā vañcakāḥ kitavāstathā ,
maṅgalādeśavṛttāśca bhadrāścaikṣaṇikaiḥ saha.
258. utkocakāḥ ca upadhikāḥ vañcakāḥ kitavāḥ tathā
maṅgalādeśavṛttāḥ ca bhadrāḥ ca aikṣaṇikaiḥ saha
258. utkocakāḥ upadhikāḥ vañcakāḥ kitavāḥ tathā ca
maṅgalādeśavṛttāḥ ca bhadrāḥ aikṣaṇikaiḥ saha
258. Bribers and cheats, deceivers and gamblers, as well as fortune-tellers and courtesans along with astrologers.
असम्यक्कारिणश्चैव महामात्राश्चिकित्सकाः ।
शिल्पोपचारयुक्ताश्च निपुणाः पण्ययोषितः ॥२५९॥
259. asamyakkāriṇaścaiva mahāmātrāścikitsakāḥ ,
śilpopacārayuktāśca nipuṇāḥ paṇyayoṣitaḥ.
259. asamyakkāriṇaḥ ca eva mahāmātrāḥ cikitsakāḥ
śilpopacārayuktāḥ ca nipuṇāḥ paṇyayoṣitaḥ
259. ca eva asamyakkāriṇaḥ mahāmātrāḥ cikitsakāḥ
ca śilpopacārayuktāḥ nipuṇāḥ paṇyayoṣitaḥ
259. And indeed, those who perform their duties improperly, high officials, physicians, those adept in various arts, and cunning mercenary women.
एवमादीन विजानीयात प्रकाशांल्लोककण्टकान ।
निगूढचारिणश्चान्याननार्यानार्यलिङ्गिनः ॥२६०॥
260. evamādīn vijānīyāt prakāśāṁllokakaṇṭakān ,
nigūḍhacāriṇaścānyānanāryānāryaliṅginaḥ.
260. evamādīn vijānīyāt prakāśān lokakaṇṭakān
nigūḍhacāriṇaḥ ca anyān anāryān āryaliṅginaḥ
260. evamādīn prakāśān lokakaṇṭakān ca anyān
nigūḍhacāriṇaḥ anāryān āryaliṅginaḥ vijānīyāt
260. One should recognize these and similar individuals as overt public nuisances, and also others who act secretly, are ignoble (anārya) yet assume the guise of noble (ārya) persons.
तान विदित्वा सुचरितैर्गूढैस्तत्कर्मकारिभिः ।
चारैश्चानेकसंस्थानैः प्रोत्साद्य वशमानयेत ॥२६१॥
261. tān viditvā sucaritairgūḍhaistatkarmakāribhiḥ ,
cāraiścānekasaṁsthānaiḥ protsādya vaśamānayet.
261. tān viditvā sucaritaiḥ gūḍhaiḥ tatkarmakāribhiḥ
cāraiḥ ca anekasaṃsthānaiḥ protsādya vaśam ānayet
261. tān viditvā sucaritaiḥ gūḍhaiḥ tatkarmakāribhiḥ
ca anekasaṃsthānaiḥ cāraiḥ protsādya vaśam ānayet
261. Having ascertained them (the public nuisances) through well-performing, hidden agents who execute specific tasks, and by spies (cāra) of diverse appearances, one should then suppress them and bring them under control.
तेषां दोषानभिख्याप्य स्वे स्वे कर्मणि तत्त्वतः ।
कुर्वीत शासनं राजा सम्यक सारापराधतः ॥२६२॥
262. teṣāṁ doṣānabhikhyāpya sve sve karmaṇi tattvataḥ ,
kurvīta śāsanaṁ rājā samyak sārāparādhataḥ.
262. teṣām doṣān abhikhyāpya sve sve karmaṇi tattvataḥ
kurvīta śāsanam rājā samyak sārāparādhataḥ
262. rājā tattvataḥ teṣām doṣān sve sve karmaṇi
abhikhyāpya samyak sārāparādhataḥ śāsanam kurvīta
262. The king, having truly exposed their faults in their respective actions (karma), should justly administer punishment (śāsana) in proportion to the severity of the offense.
न हि दण्डाद ऋते शक्यः कर्तुं पापविनिग्रहः ।
स्तेनानां पापबुद्धीनां निभृतं चरतां क्षितौ ॥२६३॥
263. na hi daṇḍād ṛte śakyaḥ kartuṁ pāpavinigrahaḥ ,
stenānāṁ pāpabuddhīnāṁ nibhṛtaṁ caratāṁ kṣitau.
263. na hi daṇḍāt ṛte śakyaḥ kartum pāpavinigrahaḥ
stenānām pāpabuddhīnām nibhṛtam caratām kṣitau
263. hi daṇḍāt ṛte pāpavinigrahaḥ kartum na śakyaḥ
stenānām pāpabuddhīnām kṣitau nibhṛtam caratām
263. Indeed, it is not possible to suppress evil (pāpa) without the rod of punishment (daṇḍa), particularly regarding thieves and those with wicked intentions (pāpabuddhi) who move secretly upon the earth.
सभाप्रपाऽपूपशालावेशमद्यान्नविक्रयाः ।
चतुष्पथांश्चैत्यवृक्षाः समाजाः प्रेक्षणानि च ॥२६४॥
264. sabhāprapā'pūpaśālāveśamadyānnavikrayāḥ ,
catuṣpathāṁścaityavṛkṣāḥ samājāḥ prekṣaṇāni ca.
264. sabhāprapāpūpaśālāveśamadyānnavikrayāḥ
catuṣpathāḥ ca caityavṛkṣāḥ samājāḥ prekṣaṇāni ca
264. sabhāprapāpūpaśālāveśamadyānnavikrayāḥ ca
catuṣpathāḥ caityavṛkṣāḥ samājāḥ prekṣaṇāni ca
264. Assembly halls, water-sheds, pastry shops, brothels, and places for selling liquor and food; also crossroads, sacred trees, public gatherings, and spectacles.
जीर्णोद्यानान्यरण्यानि कारुकावेशनानि च ।
शून्यानि चाप्यगाराणि वनान्युपवनानि च ॥२६५॥
265. jīrṇodyānānyaraṇyāni kārukāveśanāni ca ,
śūnyāni cāpyagārāṇi vanānyupavanāni ca.
265. jīrṇodyānāni araṇyāni kārukāveśanāni ca
śūnyāni ca api agārāṇi vanāni upavanāni ca
265. jīrṇodyānāni araṇyāni kārukāveśanāni ca
śūnyāni ca api agārāṇi vanāni upavanāni ca
265. Dilapidated gardens, forests, artisan workshops; and also deserted houses, groves, and pleasure gardens.
एवंविधान्नृपो देशान गुल्मैः स्थावरजङ्गमैः ।
तस्करप्रतिषेधार्थं चारैश्चाप्यनुचारयेत ॥२६६॥
266. evaṁvidhānnṛpo deśān gulmaiḥ sthāvarajaṅgamaiḥ ,
taskarapratiṣedhārthaṁ cāraiścāpyanucārayet.
266. evamvidhān nṛpaḥ deśān gulmaiḥ sthāvarajaṅgamaiḥ
taskarapratiṣedhārtham cāraiḥ ca api anucārayet
266. nṛpaḥ evamvidhān deśān taskarapratiṣedhārtham
sthāvarajaṅgamaiḥ gulmaiḥ cāraiḥ ca api anucārayet
266. The king should cause such regions to be patrolled by both stationary and mobile troops, and also by spies, for the purpose of preventing robbers.
तत्सहायैरनुगतैर्नानाकर्मप्रवेदिभिः ।
विद्यादुत्सादयेच्चैव निपुणैः पूर्वतस्करैः ॥२६७॥
267. tatsahāyairanugatairnānākarmapravedibhiḥ ,
vidyādutsādayeccaiva nipuṇaiḥ pūrvataskaraiḥ.
267. tat sahāyaiḥ anugataiḥ nānākarmapravedibhiḥ
vidyāt utsādayet ca eva nipuṇaiḥ pūrvataskaraiḥ
267. (nṛpaḥ) tat sahāyaiḥ anugataiḥ nānākarmapravedibhiḥ
ca eva nipuṇaiḥ pūrvataskaraiḥ vidyāt utsādayet
267. With the help of his agents, who are accompanied by those skilled in various tasks, and indeed by clever former thieves, the king should identify and eradicate (the robbers).
भक्ष्यभोज्योपदेशैश्च ब्राह्मणानां च दर्शनैः ।
शौर्यकर्मापदेशैश्च कुर्युस्तेषां समागमम ॥२६८॥
268. bhakṣyabhojyopadeśaiśca brāhmaṇānāṁ ca darśanaiḥ ,
śauryakarmāpadeśaiśca kuryusteṣāṁ samāgamam.
268. bhakṣyabhojyopadeśaiḥ ca brāhmaṇānām ca darśanaiḥ
śauryakarmāpadeśaiḥ ca kuryuḥ teṣām samāgamam
268. (te) bhakṣyabhojyopadeśaiḥ ca brāhmaṇānām ca darśanaiḥ
śauryakarmāpadeśaiḥ ca teṣām samāgamam kuryuḥ
268. The agents should arrange a meeting of those (robbers) by offering advice on food and drink, by appearing as brahmins, and by pretending to plan daring (criminal) acts.
ये तत्र नोपसर्पेयुर्मूलप्रणिहिताश्च ये ।
तान प्रसह्य नृपो हन्यात समित्रज्ञातिबान्धवान ॥२६९॥
269. ye tatra nopasarpeyurmūlapraṇihitāśca ye ,
tān prasahya nṛpo hanyāt samitrajñātibāndhavān.
269. ye tatra na upasarpeyuḥ mūlapraṇihitāḥ ca ye
tān prasahya nṛpaḥ hanyāt sa-mitrajñātibāndhavān
269. ye tatra na upasarpeyuḥ ye ca mūlapraṇihitāḥ,
tān nṛpaḥ prasahya sa-mitrajñātibāndhavān hanyāt
269. The king should forcibly execute those (robbers) who do not come forward (to surrender or negotiate), and also those who are deeply entrenched, along with their friends, relatives, and kinsmen.
न होढेन विना चौरं घातयेद धार्मिको नृपः ।
सहोढं सोपकरणं घातयेदविचारयन ॥२७०॥
270. na hoḍhena vinā cauraṁ ghātayed dhārmiko nṛpaḥ ,
sahoḍhaṁ sopakaraṇaṁ ghātayedavicārayan.
270. na hoḍhena vinā cauram ghātayet dhārmikaḥ
nṛpaḥ sahoḍham sopakaraṇam ghātayet avicārayan
270. dhārmikaḥ nṛpaḥ hoḍhena vinā cauram na ghātayet
sahoḍham sopakaraṇam avicārayan ghātayet
270. A righteous king should not execute a thief unless the stolen goods are found with him. If a thief is caught with the stolen goods and his instruments, the king should execute him without hesitation.
ग्रामेष्वपि च ये के चिच्चौराणां भक्तदायकाः ।
भाण्डावकाशदाश्चैव सर्वांस्तानपि घातयेत ॥२७१॥
271. grāmeṣvapi ca ye ke ciccaurāṇāṁ bhaktadāyakāḥ ,
bhāṇḍāvakāśadāścaiva sarvāṁstānapi ghātayet.
271. grāmeṣu api ca ye ke cit caurāṇām bhaktadāyakāḥ
bhāṇḍāvakāśadāḥ ca eva sarvān tān api ghātayet
271. ca ye ke cit grāmeṣu api caurāṇām bhaktadāyakāḥ
ca eva bhāṇḍāvakāśadāḥ tān sarvān api ghātayet
271. And those who, even in villages, provide food to thieves, and those who offer space for their stolen goods, the king should have all of them executed.
राष्ट्रेषु रक्षाधिकृतान सामन्तांश्चैव चोदितान ।
अभ्याघातेषु मध्यस्थाञ शिष्याच्चौरानिव द्रुतम ॥२७२॥
272. rāṣṭreṣu rakṣādhikṛtān sāmantāṁścaiva coditān ,
abhyāghāteṣu madhyasthāñ śiṣyāccaurāniva drutam.
272. rāṣṭreṣu rakṣādhikṛtān sāmantān ca eva coditān
abhyāghāteṣu madhyasthān śikṣyāt caurān iva drutam
272. rāṣṭreṣu rakṣādhikṛtān ca eva coditān sāmantān
abhyāghāteṣu madhyasthān caurān iva drutam śikṣyāt
272. The king should swiftly punish, just like thieves, those officials authorized for protection within the territories, and the appointed feudatories, who remain indifferent during attacks.
यश्चापि धर्मसमयात प्रच्युतो धर्मजीवनः ।
दण्डेनैव तमप्योषेत स्वकाद धर्माद हि विच्युतम ॥२७३॥
273. yaścāpi dharmasamayāt pracyuto dharmajīvanaḥ ,
daṇḍenaiva tamapyoṣet svakād dharmād hi vicyutam.
273. yaḥ ca api dharmasamayāt pracyutaḥ dharmajīvanaḥ
daṇḍena eva tam api oṣet svakāt dharmāt hi vicyutam
273. ca api yaḥ dharmajīvanaḥ dharmasamayāt pracyutaḥ hi
svakāt dharmāt vicyutam tam api daṇḍena eva oṣet
273. And whoever, even though living according to their intrinsic nature (dharma-jīvana), has deviated from the conventional law (dharma-samaya), that person, indeed, who has fallen from their own essential nature (dharma), should be punished with a rod.
ग्रामघाते हिताभङ्गे पथि मोषाभिदर्शने ।
शक्तितो नाभिधावन्तो निर्वास्याः सपरिच्छदाः ॥२७४॥
274. grāmaghāte hitābhaṅge pathi moṣābhidarśane ,
śaktito nābhidhāvanto nirvāsyāḥ saparicchadāḥ.
274. grāmaghāte hi hita-ābhaṅge pathi moṣa-abhidarśane
śaktitaḥ na abhidhāvantaḥ nirvāsyāḥ saparicchadāḥ
274. ye śaktitaḥ na abhidhāvantaḥ grāmaghāte hi hita-ābhaṅge pathi moṣa-abhidarśane,
te saparicchadāḥ nirvāsyāḥ
274. Those who, despite having the ability, do not intervene when a village is attacked, public welfare is destroyed, or theft is witnessed on the road, must be banished along with all their belongings.
राज्ञः कोशापहर्तॄंश्च प्रतिकूलेषु च स्थितान ।
घातयेद विविधैर्दण्डैररीणां चोपजापकान ॥२७५॥
275. rājñaḥ kośāpahartṝṁśca pratikūleṣu ca sthitān ,
ghātayed vividhairdaṇḍairarīṇāṁ copajāpakān.
275. rājñaḥ kośa-apahartṝn ca pratikūleṣu ca sthitān
ghātayet vividhaiḥ daṇḍaiḥ arīṇām ca upajāpakān
275. rājñaḥ kośa-apahartṝn ca,
pratikūleṣu sthitān ca,
arīṇām upajāpakān ca vividhaiḥ daṇḍaiḥ ghātayet
275. The king should have executed those who steal from the treasury, those who are hostile, and those who incite his enemies, employing various punishments.
संधिं छित्त्वा तु ये चौर्यं रात्रौ कुर्वन्ति तस्कराः ।
तेषां छित्त्वा नृपो हस्तौ तीक्ष्णे शूले निवेशयेत ॥२७६॥
276. saṁdhiṁ chittvā tu ye cauryaṁ rātrau kurvanti taskarāḥ ,
teṣāṁ chittvā nṛpo hastau tīkṣṇe śūle niveśayet.
276. sandhim chittvā tu ye cauryam rātrau kurvanti taskarāḥ
| teṣām chittvā nṛpaḥ hastau tīkṣṇe śūle niveśayet
276. tu ye taskarāḥ rātrau sandhim chittvā cauryam kurvanti,
nṛpaḥ teṣām hastau chittvā tīkṣṇe śūle niveśayet
276. However, those thieves who commit theft at night by breaking through a wall (or entering a house), the king should cut off their hands and impale them on a sharp stake.
अङ्गुलीर्ग्रन्थिभेदस्य छेदयेत प्रथमे ग्रहे ।
द्वितीये हस्तचरणौ तृतीये वधमर्हति ॥२७७॥
277. aṅgulīrgranthibhedasya chedayet prathame grahe ,
dvitīye hastacaraṇau tṛtīye vadhamarhati.
277. aṅgulīḥ granthi-bhedasya chedayet prathame grahe
| dvitīye hasta-caraṇau tṛtīye vadham arhati
277. prathame grahe granthi-bhedasya aṅgulīḥ chedayet dvitīye hastacaraṇau (cheddayet),
tṛtīye vadham arhati
277. Upon the first apprehension of a pickpocket, (the king) should cut off his fingers. For the second offense, (he should cut off) his hands and feet, and for the third, he deserves capital punishment.
अग्निदान भक्तदांश्चैव तथा शस्त्रावकाशदान ।
संनिधातॄंश्च मोषस्य हन्याच्चौरमिवेश्वरः ॥२७८॥
278. agnidān bhaktadāṁścaiva tathā śastrāvakāśadān ,
saṁnidhātṝṁśca moṣasya hanyāccauramiveśvaraḥ.
278. agnidān bhaktadān ca eva tathā śastrāvakāśadān
saṃnidhātṝn ca moṣasya hanyāt cauram iva īśvaraḥ
278. īśvaraḥ agnidān bhaktadān ca eva tathā śastrāvakāśadān
moṣasya saṃnidhātṝn ca cauram iva hanyāt
278. The ruler should execute those who provide fire (to arsonists), those who provide food and shelter (to criminals), and similarly those who provide a place for weapons, along with those who facilitate theft, just as he would a thief.
तडागभेदकं हन्यादप्सु शुद्धवधेन वा ।
यद वाऽपि प्रतिसंस्कुर्याद दाप्यस्तूत्तमसाहसम ॥२७९॥
279. taḍāgabhedakaṁ hanyādapsu śuddhavadhena vā ,
yad vā'pi pratisaṁskuryād dāpyastūttamasāhasam.
279. taḍāgabhedakam hanyāt apsu śuddhavadhena vā yat
vā api pratisaṃskuryāt dāpyaḥ tu uttamasāhasam
279. [īśvaraḥ] taḍāgabhedakam apsu śuddhavadhena hanyāt vā vā
api [saḥ] yat pratisaṃskuryāt tu uttamasāhasam dāpyaḥ
279. The destroyer of a reservoir (taḍāga) should be executed by drowning in water. Alternatively, if he rebuilds it, he should be compelled to pay the highest fine.
कोष्ठागारायुधागारदेवतागारभेदकान ।
हस्त्यश्वरथहर्तॄंश्च हन्यादेवाविचारयन ॥२८०॥
280. koṣṭhāgārāyudhāgāradevatāgārabhedakān ,
hastyaśvarathahartṝṁśca hanyādevāvicārayan.
280. koṣṭhāgārāyudhāgāradevatāgārabhedakān
hasty-aśva-ratha-hartṝn ca hanyāt eva avicārayan
280. [īśvaraḥ] avicārayan koṣṭhāgārāyudhāgāradevatāgārabhedakān
hasty-aśva-ratha-hartṝn ca eva hanyāt
280. Without hesitation, the ruler should execute those who breach granaries, armories, and temples, as well as those who steal elephants, horses, and chariots.
यस्तु पूर्वनिविष्टस्य तडागस्योदकं हरेत ।
आगमं वाऽप्यपां भिन्द्यात स दाप्यः पूर्वसाहसम ॥२८१॥
281. yastu pūrvaniviṣṭasya taḍāgasyodakaṁ haret ,
āgamaṁ vā'pyapāṁ bhindyāt sa dāpyaḥ pūrvasāhasam.
281. yaḥ tu pūrvaniviṣṭasya taḍāgasya udakam hareta
āgamam vā api apām bhindyāt saḥ dāpyaḥ pūrvasāhasam
281. yaḥ tu pūrvaniviṣṭasya taḍāgasya udakam hareta vā
apām āgamam api bhindyāt saḥ pūrvasāhasam dāpyaḥ
281. But whoever diverts the water from an already established reservoir (taḍāga), or obstructs its water supply (āgamam), he shall be compelled to pay the lowest fine.
समुत्सृजेद राजमार्गे यस्त्वमेध्यमनापदि ।
स द्वौ कार्षापणौ दद्यादमेध्यं चाशु शोधयेत ॥२८२॥
282. samutsṛjed rājamārge yastvamedhyamanāpadi ,
sa dvau kārṣāpaṇau dadyādamedhyaṁ cāśu śodhayet.
282. yaḥ tu amedhyam anāpadi samutsṛjet rājamārge saḥ
dvau kārṣāpaṇau dadyāt amedhyam ca āśu śodhayet
282. yaḥ tu anāpadi rājamārge amedhyam samutsṛjet,
saḥ dvau kārṣāpaṇau dadyāt,
ca amedhyam āśu śodhayet.
282. One who discards unclean matter on the royal road when there is no emergency should pay two kārṣāpaṇas and quickly clean up that unclean matter.
आपद्गतोऽथ वा वृद्धा गर्भिणी बाल एव वा ।
परिभाषणमर्हन्ति तच्च शोध्यमिति स्थितिः ॥२८३॥
283. āpadgato'tha vā vṛddhā garbhiṇī bāla eva vā ,
paribhāṣaṇamarhanti tacca śodhyamiti sthitiḥ.
283. āpadgataḥ atha vā vṛddhā garbhiṇī bālaḥ eva vā
paribhāṣaṇam arhanti tat ca śodhyam iti sthitiḥ
283. atha vā āpadgataḥ,
vā vṛddhā,
garbhiṇī,
vā bālaḥ eva,
paribhāṣaṇam arhanti; ca tat śodhyam iti sthitiḥ.
283. However, one who is in distress, or an old person, a pregnant woman, or a child, deserves only a reprimand; and it is the established rule that such (unclean matter) should be cleaned.
चिकित्सकानां सर्वेषां मिथ्याप्रचरतां दमः ।
अमानुषेषु प्रथमो मानुषेषु तु मध्यमः ॥२८४॥
284. cikitsakānāṁ sarveṣāṁ mithyāpracaratāṁ damaḥ ,
amānuṣeṣu prathamo mānuṣeṣu tu madhyamaḥ.
284. cikitsakānām sarveṣām mithyāpracaratām damaḥ
amānuṣeṣu prathamaḥ mānuṣeṣu tu madhyamaḥ
284. sarveṣām mithyāpracaratām cikitsakānām damaḥ amānuṣeṣu prathamaḥ,
tu mānuṣeṣu madhyamaḥ.
284. The penalty for all physicians who practice improperly is the highest when dealing with non-human patients, but a moderate one when dealing with human patients.
सङ्क्रमध्वजयष्टीनां प्रतिमानां च भेदकः ।
प्रतिकुर्याच्च तत सर्वं पञ्च दद्यात्शतानि च ॥२८५॥
285. saṅkramadhvajayaṣṭīnāṁ pratimānāṁ ca bhedakaḥ ,
pratikuryācca tat sarvaṁ pañca dadyātśatāni ca.
285. saṅkramadhvajayaṣṭīnām pratimānām ca bhedakaḥ
pratikuryāt ca tat sarvam pañca dadyāt śatāni ca
285. saṅkramadhvajayaṣṭīnām ca pratimānām bhedakaḥ,
tat sarvam ca pratikuryāt,
ca pañca śatāni dadyāt.
285. One who breaks bridges, flagstaffs, or images should repair all of that, and also pay five hundred (kārṣāpaṇas).
अदूषितानां द्रव्याणां दूषणे भेदने तथा ।
मणीनामपवेधे च दण्डः प्रथमसाहसः ॥२८६॥
286. adūṣitānāṁ dravyāṇāṁ dūṣaṇe bhedane tathā ,
maṇīnāmapavedhe ca daṇḍaḥ prathamasāhasaḥ.
286. adūṣitānām dravyāṇām dūṣaṇe bhedane tathā
maṇīnām apavedhe ca daṇḍaḥ prathamasāhasaḥ
286. adūṣitānām dravyāṇām dūṣaṇe bhedane tathā
maṇīnām apavedhe ca daṇḍaḥ prathamasāhasaḥ
286. For the spoiling or breaking of unblemished goods, and for the improper piercing of jewels, the penalty is the lowest fine (prathamasāhasa).
समैर्हि विषमं यस्तु चरेद वै मूल्यतोऽपि वा ।
समाप्नुयाद दमं पूर्वं नरो मध्यममेव वा ॥२८७॥
287. samairhi viṣamaṁ yastu cared vai mūlyato'pi vā ,
samāpnuyād damaṁ pūrvaṁ naro madhyamameva vā.
287. samaiḥ hi viṣamam yaḥ tu caret vai mūlyataḥ api
vā samāpnuyāt damam pūrvam naraḥ madhyamam eva vā
287. yaḥ naraḥ tu samaiḥ hi viṣamam caret vai mūlyataḥ api vā,
(saḥ) pūrvam damam eva vā madhyamam samāpnuyāt
287. Indeed, if a person deals unfairly with equals, even regarding price, he should incur either the lowest or the middle penalty.
बन्धनानि च सर्वाणि राजा मार्गे निवेशयेत ।
दुःखिता यत्र दृश्येरन विकृताः पापकारिणः ॥२८८॥
288. bandhanāni ca sarvāṇi rājā mārge niveśayet ,
duḥkhitā yatra dṛśyeran vikṛtāḥ pāpakāriṇaḥ.
288. bandhanāni ca sarvāṇi rājā mārge niveśayet
duḥkhitāḥ yatra dṛśyeran vikṛtāḥ pāpakāriṇaḥ
288. rājā sarvāṇi bandhanāni ca mārge niveśayet,
yatra duḥkhitāḥ vikṛtāḥ pāpakāriṇaḥ dṛśyeran
288. The king should display all those in bonds publicly, where the distressed and disfigured wrongdoers may be seen.
प्राकारस्य च भेत्तारं परिखाणां च पूरकम ।
द्वाराणां चैव भङ्क्तारं क्षिप्रमेव प्रवासयेत ॥२८९॥
289. prākārasya ca bhettāraṁ parikhāṇāṁ ca pūrakam ,
dvārāṇāṁ caiva bhaṅktāraṁ kṣiprameva pravāsayet.
289. prākārasya ca bhettāram parikhāṇām ca pūrakam
dvārāṇām ca eva bhaṅktāram kṣipram eva pravāsayet
289. (saḥ) prākārasya bhettāram ca parikhāṇām ca pūrakam
dvārāṇām ca eva bhaṅktāram kṣipram eva pravāsayet
289. The king should swiftly banish the one who breaks ramparts, and the one who fills moats, and also the one who breaks gates.
अभिचारेषु सर्वेषु कर्तव्यो द्विशतो दमः ।
मूलकर्मणि चानाप्तेः कृत्यासु विविधासु च ॥२९०॥
290. abhicāreṣu sarveṣu kartavyo dviśato damaḥ ,
mūlakarmaṇi cānāpteḥ kṛtyāsu vividhāsu ca.
290. abhicāreṣu sarveṣu kartavyaḥ dviśataḥ damaḥ
mūlakarmaṇi ca anāpteḥ kṛtyāsu vividhāsu ca
290. sarveṣu abhicāreṣu ca mūlakarmaṇi ca vividhāsu
kṛtyāsu anāpteḥ dviśataḥ damaḥ kartavyaḥ
290. A fine of two hundred (panas) is to be imposed for all acts of black magic. This also applies to root-magic and various other magical rites, if they are unsuccessful.
अबीजविक्रयी चैव बीजोत्कृष्टा तथैव च ।
मर्यादाभेदकश्चैव विकृतं प्राप्नुयाद वधम ॥२९१॥
291. abījavikrayī caiva bījotkṛṣṭā tathaiva ca ,
maryādābhedakaścaiva vikṛtaṁ prāpnuyād vadham.
291. abījavikrayī ca eva bījotkṛṣṭā tathā eva ca
maryādābhedakaḥ ca eva vikṛtam prāpnuyāt vadham
291. abījavikrayī ca eva bījotkṛṣṭā tathā eva ca
maryādābhedakaḥ ca eva vikṛtam vadham prāpnuyāt
291. A seller of infertile seeds, and similarly one who spoils seeds, and indeed one who violates boundaries or laws, should suffer a mutilating death.
सर्वकण्टकपापिष्ठं हेमकारं तु पार्थिवः ।
प्रवर्तमानमन्याये छेदयेत्लवशः क्षुरैः ॥२९२॥
292. sarvakaṇṭakapāpiṣṭhaṁ hemakāraṁ tu pārthivaḥ ,
pravartamānamanyāye chedayetlavaśaḥ kṣuraiḥ.
292. sarvakaṇṭakapāpiṣṭam hemakāram tu pārthivaḥ
pravartamānam anyāye chedayet lavaśaḥ kṣuraiḥ
292. tu pārthivaḥ anyāye pravartamānam sarvakaṇṭakapāpiṣṭam
hemakāram lavaśaḥ kṣuraiḥ chedayet
292. The king should, however, cause the goldsmith, who is the most wicked of all rogues and is acting unjustly, to be cut piecemeal with sharp knives.
सीताद्रव्यापहरणे शस्त्राणामौषधस्य च ।
कालमासाद्य कार्यं च राजा दण्डं प्रकल्पयेत ॥२९३॥
293. sītādravyāpaharaṇe śastrāṇāmauṣadhasya ca ,
kālamāsādya kāryaṁ ca rājā daṇḍaṁ prakalpayet.
293. sītādravyāpaharaṇe śastrāṇām auṣadhasya ca
kālam āsādya kāryam ca rājā daṇḍam prakalpayet
293. rājā sītādravyāpaharaṇe śastrāṇām auṣadhasya
ca kālam ca kāryam āsādya daṇḍam prakalpayet
293. In cases of theft of agricultural produce, weapons, and medicine, the king should determine the punishment after considering the time and the nature of the act.
स्वाम्यऽमात्यौ पुरं राष्ट्रं कोशदण्डौ सुहृत तथा ।
सप्त प्रकृतयो ह्येताः सप्ताङ्गं राज्यमुच्यते ॥२९४॥
294. svāmy'mātyau puraṁ rāṣṭraṁ kośadaṇḍau suhṛt tathā ,
sapta prakṛtayo hyetāḥ saptāṅgaṁ rājyamucyate.
294. svāmyaḥ amātyau puram rāṣṭram kośadaṇḍau suhṛt tathā
sapta prakṛtayaḥ hi etāḥ saptāṅgam rājyam ucyate
294. svāmyaḥ amātyau puram rāṣṭram kośadaṇḍau suhṛt tathā
etāḥ hi sapta prakṛtayaḥ rājyam saptāṅgam ucyate
294. The sovereign, the minister, the capital city, the territory, the treasury, the military, and the ally – these are indeed the seven constituent elements (prakṛti) of a kingdom (rājya), which is therefore said to have seven limbs.
सप्तानां प्रकृतीनां तु राज्यस्यासां यथाक्रमम ।
पूर्वं पूर्वं गुरुतरं जानीयाद व्यसनं महत ॥२९५॥
295. saptānāṁ prakṛtīnāṁ tu rājyasyāsāṁ yathākramam ,
pūrvaṁ pūrvaṁ gurutaraṁ jānīyād vyasanaṁ mahat.
295. saptānām prakṛtīnām tu rājyasya āsām yathākramam
pūrvam pūrvam gurutaram jānīyāt vyasanam mahat
295. āsām rājyasya saptānām prakṛtīnām tu yathākramam
pūrvam pūrvam gurutaram mahat vyasanam jānīyāt
295. Among these seven constituent elements (prakṛti) of the kingdom (rājya), in their proper sequence, one should understand each preceding one to be a greater calamity (vyasana).
सप्ताङ्गस्यैह राज्यस्य विष्टब्धस्य त्रिदण्डवत ।
अन्योन्यगुणवैशेष्यात्न किं चिदतिरिच्यते ॥२९६॥
296. saptāṅgasyaiha rājyasya viṣṭabdhasya tridaṇḍavat ,
anyonyaguṇavaiśeṣyātna kiṁ cidatiricyate.
296. saptāṅgasya iha rājyasya viṣṭabdhusya tridaṇḍavat
anyonyaguṇavaiśeṣyāt na kiṃ cit atiricyate
296. iha saptāṅgasya rājyasya tridaṇḍavat viṣṭabdhusya
anyonyaguṇavaiśeṣyāt kiṃ cit na atiricyate
296. For a kingdom (rājya) with seven limbs, which is supported like a tripod, nothing is deemed superior, owing to the peculiar excellence of each (limb's) qualities in relation to one another.
तेषु तेषु तु कृत्येषु तत तदङ्गं विशिष्यते ।
येन यत साध्यते कार्यं तत तस्मिंश्रेष्ठमुच्यते ॥२९७॥
297. teṣu teṣu tu kṛtyeṣu tat tadaṅgaṁ viśiṣyate ,
yena yat sādhyate kāryaṁ tat tasmiṁśreṣṭhamucyate.
297. teṣu teṣu tu kṛtyeṣu tat tat aṅgam viśiṣyate yena
yat sādhyate kāryam tat tasmin śreṣṭham ucyate
297. tu teṣu teṣu kṛtyeṣu tat tat aṅgam viśiṣyate yena
yat kāryam sādhyate tat tasmin śreṣṭham ucyate
297. In those respective duties, each particular element (aṅga) is preeminent. Whatever task is accomplished by which (element), that (element) is declared to be the best in that regard.
चारेणोत्साहयोगेन क्रिययैव च कर्मणाम ।
स्वशक्तिं परशक्तिं च नित्यं विद्यान्महीपतिः ॥२९८॥
298. cāreṇotsāhayogena kriyayaiva ca karmaṇām ,
svaśaktiṁ paraśaktiṁ ca nityaṁ vidyānmahīpatiḥ.
298. cāreṇa utsāhayogena kriyayā eva ca karmaṇām
svaśaktim paraśaktim ca nityam vidyāt mahīpatiḥ
298. mahīpatiḥ cāreṇa utsāhayogena kriyayā ca karmaṇām
eva svaśaktim ca paraśaktim nityam vidyāt
298. A king should always ascertain his own power (śakti) and the power (śakti) of his adversaries by means of spies, through the application of energy, and by his own actions.
पीडनानि च सर्वाणि व्यसनानि तथैव च ।
आरभेत ततः कार्यं सञ्चिन्त्य गुरुलाघवम ॥२९९॥
299. pīḍanāni ca sarvāṇi vyasanāni tathaiva ca ,
ārabheta tataḥ kāryaṁ sañcintya gurulāghavam.
299. pīḍanāni ca sarvāṇi vyasanāni tathā eva ca
ārabheta tataḥ kāryam sañcintya gurulāghavam
299. sarvāṇi pīḍanāni ca vyasanāni ca tathā eva
gurulāghavam sañcintya tataḥ kāryam ārabheta
299. Having thoroughly considered all difficulties and calamities, as well as their gravity and lightness (the pros and cons), he should then commence any undertaking.
आरभेतैव कर्माणि श्रान्तः श्रान्तः पुनः पुनः ।
कर्माण्यारभमाणं हि पुरुषं श्रीर्निषेवते ॥३००॥
300. ārabhetaiva karmāṇi śrāntaḥ śrāntaḥ punaḥ punaḥ ,
karmāṇyārabhamāṇaṁ hi puruṣaṁ śrīrniṣevate.
300. ārabheta eva karmāṇi śrāntaḥ śrāntaḥ punaḥ punaḥ
karmāṇi ārabhamāṇam hi puruṣam śrīḥ niṣevate
300. (saḥ) śrāntaḥ śrāntaḥ punaḥ punaḥ karmāṇi eva
ārabheta hi śrīḥ karmāṇi ārabhamāṇam puruṣam niṣevate
300. One should indeed undertake tasks again and again, even when weary. For prosperity (śrī) certainly serves the person (puruṣa) who continuously engages in actions.
कृतं त्रेतायुगं चैव द्वापरं कलिरेव च ।
राज्ञो वृत्तानि सर्वाणि राजा हि युगमुच्यते ॥३०१॥
301. kṛtaṁ tretāyugaṁ caiva dvāparaṁ kalireva ca ,
rājño vṛttāni sarvāṇi rājā hi yugamucyate.
301. kṛtam tretāyugam ca eva dvāparam kaliḥ eva ca
rājñaḥ vṛttāni sarvāṇi rājā hi yugam ucyate
301. kṛtam tretāyugam ca eva dvāparam kaliḥ eva ca
sarvāṇi rājñaḥ vṛttāni rājā hi yugam ucyate
301. The Kṛta age, the Tretā age, the Dvāpara age, and indeed the Kali age - all these are the actions of the king. For the king himself is said to be the cosmic age (yuga).
कलिः प्रसुप्तो भवति स जाग्रद द्वापरं युगम ।
कर्मस्वभ्युद्यतस्त्रेता विचरंस्तु कृतं युगम ॥३०२॥
302. kaliḥ prasupto bhavati sa jāgrad dvāparaṁ yugam ,
karmasvabhyudyatastretā vicaraṁstu kṛtaṁ yugam.
302. kaliḥ prasuptaḥ bhavati saḥ jāgrat dvāparam yugam
karma-su abhyudyataḥ tretā vicaran tu kṛtam yugam
302. saḥ prasuptaḥ bhavati kaliḥ (yugam)
saḥ jāgrat dvāparam yugam
(saḥ) karma-su abhyudyataḥ tretā
(yugam) tu (saḥ) vicaran kṛtam yugam
302. When a ruler is dormant, it becomes the Kali age. When he is awake, he is the Dvāpara age. When he is striving in actions, he is the Tretā age. But when he is active and discerning, he is the Kṛta age.
इन्द्रस्यार्कस्य वायोश्च यमस्य वरुणस्य च ।
चन्द्रस्याग्नेः पृथिव्याश्च तेजोवृत्तं नृपश्चरेत ॥३०३॥
303. indrasyārkasya vāyośca yamasya varuṇasya ca ,
candrasyāgneḥ pṛthivyāśca tejovṛttaṁ nṛpaścaret.
303. indrasya arkasya vāyoḥ ca yamasya varuṇasya ca
candrasya agneḥ pṛthivyāḥ ca tejaḥ-vṛttam nṛpaḥ caret
303. nṛpaḥ indrasya arkasya vāyoḥ ca yamasya varuṇasya
ca candrasya agneḥ pṛthivyāḥ ca tejaḥ-vṛttam caret
303. A ruler should adopt the radiant conduct of (indra), the Sun, Vāyu (wind), Yama, Varuṇa, the Moon, Agni (fire), and Earth.
वार्षिकांश्चतुरो मासान यथेन्द्रोऽभिप्रवर्षति ।
तथाऽभिवर्षेत स्वं राष्ट्रं कामैरिन्द्रव्रतं चरन ॥३०४॥
304. vārṣikāṁścaturo māsān yathendro'bhipravarṣati ,
tathā'bhivarṣet svaṁ rāṣṭraṁ kāmairindravrataṁ caran.
304. vārṣikān caturaḥ māsān yathā indraḥ abhipravarṣati
tathā abhivarṣeta svam rāṣṭram kāmaiḥ indra-vratam caran
304. yathā indraḥ vārṣikān caturaḥ māsān abhipravarṣati tathā
indra-vratam caran (nṛpaḥ) svam rāṣṭram kāmaiḥ abhivarṣeta
304. Just as (indra) profusely showers rain during the four rainy months, so too should a ruler, by practicing the observance of (indra), shower his own kingdom with the fulfillment of their desires.
अष्टौ मासान यथाऽदित्यस्तोयं हरति रश्मिभिः ।
तथा हरेत करं राष्ट्रात्नित्यमर्कव्रतं हि तत ॥३०५॥
305. aṣṭau māsān yathā'dityastoyaṁ harati raśmibhiḥ ,
tathā haret karaṁ rāṣṭrātnityamarkavrataṁ hi tat.
305. aṣṭau māsān yathā ādityaḥ toyam harati raśmibhiḥ
tathā hareta karam rāṣṭrāt nityam arka-vratam hi tat
305. yathā ādityaḥ aṣṭau māsān raśmibhiḥ toyam harati tathā
(nṛpaḥ) rāṣṭrāt nityam karam hareta hi tat arka-vratam (asti)
305. Just as the Sun continuously draws water with its rays for eight months, so too should a ruler always collect taxes from the kingdom, for that is indeed the observance of the (arka).
प्रविश्य सर्वभूतानि यथा चरति मारुतः ।
तथा चारैः प्रवेष्टव्यं व्रतमेतद हि मारुतम ॥३०६॥
306. praviśya sarvabhūtāni yathā carati mārutaḥ ,
tathā cāraiḥ praveṣṭavyaṁ vratametad hi mārutam.
306. praviśya sarvabhūtāni yathā carati mārutaḥ
tathā cāraiḥ praveṣṭavyam vratam etat hi mārutam
306. yathā mārutaḥ sarvabhūtāni praviśya carati
tathā cāraiḥ praveṣṭavyam etat hi mārutam vratam
306. Just as the wind pervades all beings, so too should [a king's agents] infiltrate [everywhere]. This is indeed the observance (vrata) of Maruta (the wind god).
यथा यमः प्रियद्वेष्यौ प्राप्ते काले नियच्छति ।
तथा राज्ञा नियन्तव्याः प्रजास्तद हि यमव्रतम ॥३०७॥
307. yathā yamaḥ priyadveṣyau prāpte kāle niyacchati ,
tathā rājñā niyantavyāḥ prajāstad hi yamavratam.
307. yathā yamaḥ priyadveṣyau prāpte kāle niyacchati
tathā rājñā niyantavyāḥ prajāḥ tat hi yamavratam
307. yathā yamaḥ prāpte kāle priyadveṣyau niyacchati
tathā rājñā prajāḥ niyantavyāḥ tat hi yamavratam
307. Just as Yama (yama), the god of death, restrains both the beloved and the hated when their time has come, so too should subjects be controlled by the king. This is indeed the observance (vrata) of Yama.
वरुणेन यथा पाशैर्बद्ध एवाभिदृश्यते ।
तथा पापान्निगृह्णीयाद व्रतमेतद हि वारुणम ॥३०८॥
308. varuṇena yathā pāśairbaddha evābhidṛśyate ,
tathā pāpānnigṛhṇīyād vratametad hi vāruṇam.
308. varuṇena yathā pāśaiḥ baddhaḥ eva abhidṛśyate
tathā pāpān nigṛhṇīyāt vratam etat hi vāruṇam
308. yathā varuṇena pāśaiḥ baddhaḥ eva abhidṛśyate
tathā pāpān nigṛhṇīyāt etat hi vāruṇam vratam
308. Just as one is seen bound by Varuṇa (varuṇa) with his nooses, so too should [a king] restrain evil-doers. This is indeed the observance (vrata) of Varuṇa.
परिपूर्णं यथा चन्द्रं दृष्ट्वा हृष्यन्ति मानवाः ।
तथा प्रकृतयो यस्मिन स चान्द्रव्रतिको नृपः ॥३०९॥
309. paripūrṇaṁ yathā candraṁ dṛṣṭvā hṛṣyanti mānavāḥ ,
tathā prakṛtayo yasmin sa cāndravratiko nṛpaḥ.
309. paripūrṇam yathā candram dṛṣṭvā hṛṣyanti mānavāḥ
tathā prakṛtayaḥ yasmin saḥ cāndravratikaḥ nṛpaḥ
309. yathā mānavāḥ paripūrṇam candram dṛṣṭvā hṛṣyanti tathā
yasmin nṛpe prakṛtayaḥ [hṛṣyanti] saḥ cāndravratikaḥ [nṛpaḥ]
309. Just as people rejoice upon seeing the full moon, similarly, the subjects (prakṛti) find joy in a king who possesses that quality. Such a king embodies the observance (vrata) of the moon.
प्रतापयुक्तस्तेजस्वी नित्यं स्यात पापकर्मसु ।
दुष्टसामन्तहिंस्रश्च तदाग्नेयं व्रतं स्मृतम ॥३१०॥
310. pratāpayuktastejasvī nityaṁ syāt pāpakarmasu ,
duṣṭasāmantahiṁsraśca tadāgneyaṁ vrataṁ smṛtam.
310. pratāpayuktaḥ tejasvī nityam syāt pāpakarmasu
duṣṭasāmantahiṃsraḥ ca tad āgneyaṃ vratam smṛtam
310. pratāpayuktaḥ tejasvī ca nityam pāpakarmasu
duṣṭasāmantahiṃsraḥ syāt tad āgneyaṃ vratam smṛtam
310. One who is endowed with valor, powerful, and always vigilant concerning evil actions, and destructive towards wicked feudatories – this is considered the fiery (āgneya) vow.
यथा सर्वाणि भूतानि धरा धारयते समम ।
तथा सर्वाणि भूतानि बिभ्रतः पार्थिवं व्रतम ॥३११॥
311. yathā sarvāṇi bhūtāni dharā dhārayate samam ,
tathā sarvāṇi bhūtāni bibhrataḥ pārthivaṁ vratam.
311. yathā sarvāṇi bhūtāni dharā dhārayate samam
tathā sarvāṇi bhūtāni bibhrataḥ pārthivaṃ vratam
311. yathā dharā sarvāṇi bhūtāni samam dhārayate
tathā sarvāṇi bhūtāni bibhrataḥ pārthivaṃ vratam
311. Just as the earth sustains all beings impartially, similarly, the royal (pārthiva) observance consists of supporting all beings.
एतैरुपायैरन्यैश्च युक्तो नित्यमतन्द्रितः ।
स्तेनान राजा निगृह्णीयात स्वराष्ट्रे पर एव च ॥३१२॥
312. etairupāyairanyaiśca yukto nityamatandritaḥ ,
stenān rājā nigṛhṇīyāt svarāṣṭre para eva ca.
312. etaiḥ upāyaiḥ anyaiḥ ca yuktaḥ nityam atandritaḥ
stenān rājā nigṛhṇīyāt svarāṣṭre pare eva ca
312. rājā etaiḥ anyaiḥ ca upāyaiḥ yuktaḥ nityam
atandritaḥ svarāṣṭre eva ca pare stenān nigṛhṇīyāt
312. Equipped with these and other means, a king, ever vigilant, should always restrain thieves in his own kingdom and indeed in another's as well.
परामप्यापदं प्राप्तो ब्राह्मणान्न प्रकोपयेत ।
ते ह्येनं कुपिता हन्युः सद्यः सबलवाहनम ॥३१३॥
313. parāmapyāpadaṁ prāpto brāhmaṇānna prakopayet ,
te hyenaṁ kupitā hanyuḥ sadyaḥ sabalavāhanam.
313. parām api āpadam prāptaḥ brāhmaṇān na prakopayet
te hi enam kupitāḥ hanyuḥ sadyaḥ sabalavāhanam
313. parām api āpadam prāptaḥ brāhmaṇān na prakopayet
hi te kupitāḥ enam sabalavāhanam sadyaḥ hanyuḥ
313. Even having reached the greatest calamity, one should not provoke brahmins. For they, when angered, would instantly destroy him along with his army and vehicles.
यैः कृतः सर्वभक्ष्योऽग्निरपेयश्च महोदधिः ।
क्षयी चाप्यायितः सोमः को न नश्येत प्रकोप्य तान ॥३१४॥
314. yaiḥ kṛtaḥ sarvabhakṣyo'gnirapeyaśca mahodadhiḥ ,
kṣayī cāpyāyitaḥ somaḥ ko na naśyet prakopya tān.
314. yaiḥ kṛtaḥ sarvabhakṣyaḥ agniḥ apeyaḥ ca mahā udadhiḥ
kṣayī ca āpyāyitaḥ somaḥ kaḥ na naśyet prakopya tān
314. yaiḥ agniḥ sarvabhakṣyaḥ kṛtaḥ ca mahā udadhiḥ apeyaḥ kṛtaḥ
ca kṣayī somaḥ āpyāyitaḥ kṛtaḥ tān prakopya kaḥ na naśyet
314. By whom fire was made all-devouring, and the great ocean undrinkable, and the waning moon was made full – who would not be destroyed by provoking them?
लोकानन्यान सृजेयुर्ये लोकपालांश्च कोपिताः ।
देवान कुर्युरदेवांश्च कः क्षिण्वंस्तान समृध्नुयात ॥३१५॥
315. lokānanyān sṛjeyurye lokapālāṁśca kopitāḥ ,
devān kuryuradevāṁśca kaḥ kṣiṇvaṁstān samṛdhnuyāt.
315. lokān anyān sṛjeyuḥ ye lokapālān ca kopitāḥ devān
kuryuḥ adevān ca kaḥ kṣiṇvan tān samṛdhnuyāt
315. ye kopitāḥ anyān lokān ca lokapālān sṛjeyuḥ ca
devān adevān kuryuḥ tān kṣiṇvan kaḥ samṛdhnuyāt
315. Those who, when angered, could create other worlds and guardians of the world, and make gods into non-gods – who, by diminishing them, would prosper?
यानुपाश्रित्य तिष्ठन्ति लोका देवाश्च सर्वदा ।
ब्रह्म चैव धनं येषां को हिंस्यात ताञ्जिजीविषुः ॥३१६॥
316. yānupāśritya tiṣṭhanti lokā devāśca sarvadā ,
brahma caiva dhanaṁ yeṣāṁ ko hiṁsyāt tāñjijīviṣuḥ.
316. yān upāśritya tiṣṭhanti lokāḥ devāḥ ca sarvadā
brahma ca eva dhanam yeṣām kaḥ hiṃsyāt tān jijīviṣuḥ
316. yān upāśritya lokāḥ ca devāḥ sarvadā tiṣṭhanti ca yeṣām brahma eva dhanam asti,
jijīviṣuḥ kaḥ tān hiṃsyāt
316. On whom the worlds and gods always depend, and whose wealth indeed is sacred knowledge (brahman) – who, desiring to live, would harm them?
अविद्वांश्चैव विद्वांश्च ब्राह्मणो दैवतं महत ।
प्रणीतश्चाप्रणीतश्च यथाऽग्निर्दैवतं महत ॥३१७॥
317. avidvāṁścaiva vidvāṁśca brāhmaṇo daivataṁ mahat ,
praṇītaścāpraṇītaśca yathā'gnirdaivataṁ mahat.
317. avidvān ca eva vidvān ca brāhmaṇaḥ daivatam mahat
praṇītaḥ ca apraṇītaḥ ca yathā agniḥ daivatam mahat
317. ca avidvān ca vidvān brāhmaṇaḥ mahat daivatam eva asti
ca yathā praṇītaḥ ca apraṇītaḥ agniḥ mahat daivatam asti
317. Whether unlearned or learned, a brahmin is a great deity; and just as fire, whether consecrated or unconsecrated, is a great deity.
श्मशानेष्वपि तेजस्वी पावको नैव दुष्यति ।
हूयमानश्च यज्ञेषु भूय एवाभिवर्धते ॥३१८॥
318. śmaśāneṣvapi tejasvī pāvako naiva duṣyati ,
hūyamānaśca yajñeṣu bhūya evābhivardhate.
318. śmaśāneṣu api tejasvī pāvakaḥ na eva duṣyati
hūyamānaḥ ca yajñeṣu bhūyaḥ eva abhivardhate
318. तेजस्वी पावकः श्मशानेषु अपि न एव दुष्यति
च यज्ञेषु हूयमानः भूयः एव अभिवर्धते
318. Even in cremation grounds, brilliant fire is certainly not tainted. And when it is offered in (Vedic rituals) (yajñas), it truly increases further.
एवं यद्यप्यनिष्टेषु वर्तन्ते सर्वकर्मसु ।
सर्वथा ब्राह्मणाः पूज्याः परमं दैवतं हि तत ॥३१९॥
319. evaṁ yadyapyaniṣṭeṣu vartante sarvakarmasu ,
sarvathā brāhmaṇāḥ pūjyāḥ paramaṁ daivataṁ hi tat.
319. evam yadyapi aniṣṭeṣu vartante sarvakarmasu
sarvathā brāhmaṇāḥ pūjyāḥ paramam daivatam hi tat
319. एवम् यद्यपि अनिष्टेषु सर्वकर्मसु वर्तन्ते (तथापि)
ब्राह्मणाः सर्वथा पूज्याः हि तत् परमम् दैवतम्
319. Even if they engage in all kinds of improper actions (karma), Brahmins are always worthy of reverence, for they are indeed the supreme divinity.
क्षत्रस्यातिप्रवृद्धस्य ब्राह्मणान प्रति सर्वशः ।
ब्रह्मैव संनियन्तृ स्यात क्षत्रं हि ब्रह्मसंभवम ॥३२०॥
320. kṣatrasyātipravṛddhasya brāhmaṇān prati sarvaśaḥ ,
brahmaiva saṁniyantṛ syāt kṣatraṁ hi brahmasaṁbhavam.
320. kṣatrasya atipravṛddhasya brāhmaṇān prati sarvaśaḥ
brahma eva saṃniyantṛ syāt kṣatram hi brahmasaṃbhavam
320. क्षत्रस्य अतिप्रवृद्धस्य (सतः) ब्राह्मणान् प्रति सर्वशः
(तदा) ब्रह्म एव संनियन्तृ स्यात् हि क्षत्रम् ब्रह्मसंभवम्
320. When the power of the kṣatriya (warrior class) becomes excessively overbearing towards the Brahmins in all respects, then the (brahman) (sacred knowledge or the Brahmin class) alone should be the controller, for the kṣatriya (kṣatra) power is indeed born from (brahman).
अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम ।
तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति ॥३२१॥
321. adbhyo'gnirbrahmataḥ kṣatramaśmano lohamutthitam ,
teṣāṁ sarvatragaṁ tejaḥ svāsu yoniṣu śāmyati.
321. adbhyaḥ agniḥ brahmataḥ kṣatram aśmanaḥ loham
utthitam teṣām sarvatragam tejaḥ svāsu yoniṣu śāmyati
321. अद्भ्यः अग्निः उत्थितम् (भवति)
ब्रह्मतः क्षत्रम् (उत्थितम् भवति) अश्मनः
लोहम् (उत्थितम् भवति) तेषाम्
सर्वत्रगम् तेजः स्वासु योनिषु शाम्यति
321. Fire arises from water, kṣatriya (kṣatra) power from (brahman) (the priestly class/sacred knowledge), and iron from stone. The pervasive brilliance of these subsides in their respective sources.
नाब्रह्म क्षत्रं ऋध्नोति नाक्षत्रं ब्रह्म वर्धते ।
ब्रह्म क्षत्रं च संपृक्तमिह चामुत्र वर्धते ॥३२२॥
322. nābrahma kṣatraṁ ṛdhnoti nākṣatraṁ brahma vardhate ,
brahma kṣatraṁ ca saṁpṛktamiha cāmutra vardhate.
322. na abrahma kṣatram ṛdhnoti na akṣatram brahma vardhate
brahma kṣatram ca sampṛktam iha ca amutra vardhate
322. abrahma kṣatram na ṛdhnoti akṣatram brahma na vardhate
brahma kṣatram ca sampṛktam iha ca amutra vardhate
322. Temporal power does not thrive without spiritual power, nor does spiritual power grow without temporal power. When spiritual power and temporal power are united, they prosper both in this world and the next.
दत्त्वा धनं तु विप्रेभ्यः सर्वदण्डसमुत्थितम ।
पुत्रे राज्यं समासृज्य कुर्वीत प्रायणं रणे ॥३२३॥
323. dattvā dhanaṁ tu viprebhyaḥ sarvadaṇḍasamutthitam ,
putre rājyaṁ samāsṛjya kurvīta prāyaṇaṁ raṇe.
323. dattvā dhanam tu viprebhyaḥ sarvadaṇḍasamutthitam
putre rājyam samāsṛjya kurvīta prāyaṇam raṇe
323. sarvadaṇḍasamutthitam dhanam viprebhyaḥ dattvā
putre rājyam samāsṛjya raṇe prāyaṇam kurvīta
323. Having given to the Brahmins all the wealth collected from fines, and having entrusted the kingdom to his son, he should meet his end in battle.
एवं चरन सदा युक्तो राजधर्मेषु पार्थिवः ।
हितेषु चैव लोकस्य सर्वान भृत्यान्नियोजयेत ॥३२४॥
324. evaṁ caran sadā yukto rājadharmeṣu pārthivaḥ ,
hiteṣu caiva lokasya sarvān bhṛtyānniyojayet.
324. evam caran sadā yuktaḥ rājadharmeṣu pārthivaḥ
hiteṣu ca eva lokasya sarvān bhṛtyān niyojayet
324. evam sadā rājadharmeṣu yuktaḥ caran pārthivaḥ
lokasya hiteṣu ca eva sarvān bhṛtyān niyojayet
324. A king, always diligent in practicing the royal constitution (rāja-dharma) in this manner, should indeed employ all his servants for the welfare of the people.
एषोऽखिलः कर्मविधिरुक्तो राज्ञः सनातनः ।
इमं कर्मविधिं विद्यात क्रमशो वैश्यशूद्रयोः ॥३२५॥
325. eṣo'khilaḥ karmavidhirukto rājñaḥ sanātanaḥ ,
imaṁ karmavidhiṁ vidyāt kramaśo vaiśyaśūdrayoḥ.
325. eṣaḥ akhilaḥ karmavidhiḥ uktaḥ rājñaḥ sanātanaḥ
imam karmavidhim vidyāt kramaśaḥ vaiśyaśūdrayoḥ
325. rājñaḥ eṣaḥ akhilaḥ sanātanaḥ karmavidhiḥ uktaḥ
imam karmavidhim kramaśaḥ vaiśyaśūdrayoḥ vidyāt
325. This entire and eternal code of conduct (karma-vidhi) for kings has been declared. One should understand this code of conduct progressively for the vaiśyas and śūdras.
वैश्यस्तु कृतसंस्कारः कृत्वा दारपरिग्रहम ।
वार्तायां नित्ययुक्तः स्यात पशूनां चैव रक्षणे ॥३२६॥
326. vaiśyastu kṛtasaṁskāraḥ kṛtvā dāraparigraham ,
vārtāyāṁ nityayuktaḥ syāt paśūnāṁ caiva rakṣaṇe.
326. vaiśyaḥ tu kṛtasaṃskāraḥ kṛtvā dāraparigraham
vārtāyām nityayuktaḥ syāt paśūnām ca eva rakṣaṇe
326. vaiśyaḥ tu kṛtasaṃskāraḥ dāraparigraham kṛtvā
vārtāyām paśūnām ca eva rakṣaṇe nityayuktaḥ syāt
326. A vaiśya, having undergone the necessary initiatory rites (saṃskāra) and taken a wife, should always be diligent in agricultural and commercial activities, as well as in the protection of animals.
प्रजापतिर्हि वैश्याय सृष्ट्वा परिददे पशून ।
ब्राह्मणाय च राज्ञे च सर्वाः परिददे प्रजाः ॥३२७॥
327. prajāpatirhi vaiśyāya sṛṣṭvā paridade paśūn ,
brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ.
327. prajāpatiḥ hi vaiśyāya sṛṣṭvā paridade paśūn
brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ
327. prajāpatiḥ hi sṛṣṭvā vaiśyāya paśūn paridade
ca brāhmaṇāya rājñe ca sarvāḥ prajāḥ paridade
327. Prajapati, the lord of creation, indeed, having created the world, entrusted the animals to the vaiśya. And to the brāhmin and the king, he entrusted all living beings (prajāḥ).
न च वैश्यस्य कामः स्यान्न रक्षेयं पशूनिति ।
वैश्ये चेच्छति नान्येन रक्षितव्याः कथं चन ॥३२८॥
328. na ca vaiśyasya kāmaḥ syānna rakṣeyaṁ paśūniti ,
vaiśye cecchati nānyena rakṣitavyāḥ kathaṁ cana.
328. na ca vaiśyasya kāmaḥ syāt na rakṣeyam paśūn iti
vaiśye cet icchati na anyena rakṣitavyāḥ katham cana
328. vaiśyasya kāmaḥ na ca syāt "na paśūn rakṣeyam" iti vaiśye cet icchati,
anyena katham cana na rakṣitavyāḥ
328. A vaiśya should not harbor the thought, "I will not protect animals." If the vaiśya desires to protect them, then those creatures (prajāḥ) should certainly not be protected by anyone else.
मणिमुक्ताप्रवालानां लोहानां तान्तवस्य च ।
गन्धानां च रसानां च विद्यादर्घबलाबलम ॥३२९॥
329. maṇimuktāpravālānāṁ lohānāṁ tāntavasya ca ,
gandhānāṁ ca rasānāṁ ca vidyādarghabalābalam.
329. maṇimuktāpravālānām lohānām tāntavasya ca
gandhānām ca rasānām ca vidyāt arghabalābalam
329. maṇimuktāpravālānām lohānām tāntavasya ca
gandhānām ca rasānām ca arghabalābalam vidyāt
329. One should understand the fluctuations in the market value of gems, pearls, corals, metals, textiles, perfumes, and liquids.
बीजानामुप्तिविद च स्यात क्षेत्रदोषगुणस्य च ।
मानयोगं च जानीयात तुलायोगांश्च सर्वशः ॥३३०॥
330. bījānāmuptivid ca syāt kṣetradoṣaguṇasya ca ,
mānayogaṁ ca jānīyāt tulāyogāṁśca sarvaśaḥ.
330. bījānām uptivit ca syāt kṣetradoṣaguṇasya ca
mānayogam ca jānīyāt tulāyogān ca sarvaśaḥ
330. bījānām uptivit syāt ca kṣetradoṣaguṇasya ca
mānayogam jānīyāt ca tulāyogān ca sarvaśaḥ
330. One should be knowledgeable about the sowing of seeds, and the defects and merits of the soil. One should also understand methods of measurement and all techniques of weighing.
सारासारं च भाण्डानां देशानां च गुणागुणान ।
लाभालाभं च पण्यानां पशूनां परिवर्धनम ॥३३१॥
331. sārāsāraṁ ca bhāṇḍānāṁ deśānāṁ ca guṇāguṇān ,
lābhālābhaṁ ca paṇyānāṁ paśūnāṁ parivardhanam.
331. sārāsāram ca bhāṇḍānām deśānām ca guṇāguṇān
lābhālābham ca paṇyānām paśūnām parivardhanam
331. sārāsāram ca bhāṇḍānām guṇāguṇān deśānām ca
lābhālābham ca paṇyānām paśūnām parivardhanam
331. One should also know the essential and non-essential qualities of goods, and the merits and demerits of regions. Furthermore, one should understand the profit and loss of merchandise and the methods for the growth of livestock.
भृत्यानां च भृतिं विद्याद भाषाश्च विविधा नृणाम ।
द्रव्याणां स्थानयोगांश्च क्रयविक्रयमेव च ॥३३२॥
332. bhṛtyānāṁ ca bhṛtiṁ vidyād bhāṣāśca vividhā nṛṇām ,
dravyāṇāṁ sthānayogāṁśca krayavikrayameva ca.
332. bhṛtyānām ca bhṛtim vidyāt bhāṣāḥ ca vividhā nṛṇām
dravyāṇām sthānayogān ca krayavikrayam eva ca
332. bhṛtyānām bhṛtim ca vidyāt vividhāḥ bhāṣāḥ ca
nṛṇām dravyāṇām sthānayogān ca krayavikrayam eva ca
332. One should know the wages of employees, and the various languages of people. Moreover, one should be aware of the appropriate storage places for goods, and indeed, their methods of buying and selling.
धर्मेण च द्रव्यवृद्धावातिष्ठेद यत्नमुत्तमम ।
दद्याच्च सर्वभूतानामन्नमेव प्रयत्नतः ॥३३३॥
333. dharmeṇa ca dravyavṛddhāvātiṣṭhed yatnamuttamam ,
dadyācca sarvabhūtānāmannameva prayatnataḥ.
333. dharmeṇa ca dravyavṛddhau ātiṣṭhet yatnam uttamam
dadyāt ca sarvabhūtānām annam eva prayatnataḥ
333. dharmeṇa ca dravyavṛddhau uttamam yatnam ātiṣṭhet
ca sarvabhūtānām annam eva prayatnataḥ dadyāt
333. And one should make the utmost effort for the increase of wealth through natural law (dharma). And one should diligently give food to all beings.
विप्राणां वेदविदुषां गृहस्थानां यशस्विनाम ।
शुश्रूषैव तु शूद्रस्य धर्मो नैश्रेयसः परः ॥३३४॥
334. viprāṇāṁ vedaviduṣāṁ gṛhasthānāṁ yaśasvinām ,
śuśrūṣaiva tu śūdrasya dharmo naiśreyasaḥ paraḥ.
334. viprāṇām vedaviduṣām gṛhasthānām yaśasvinām
śuśrūṣā eva tu śūdrasya dharmaḥ naiśreyasaḥ paraḥ
334. śūdrasya tu viprāṇām vedaviduṣām gṛhasthānām
yaśasvinām śuśrūṣā eva paraḥ naiśreyasaḥ dharmaḥ
334. For a śūdra, the supreme (dharma) leading to the highest good is indeed service alone to renowned householder brahmins who are learned in the Vedas.
शुचिरुत्कृष्टशुश्रूषुर्मृदुवागनहङ्कृतः ।
ब्राह्मणाद्याश्रयो नित्यमुत्कृष्टां जातिमश्नुते ॥३३५॥
335. śucirutkṛṣṭaśuśrūṣurmṛduvāganahaṅkṛtaḥ ,
brāhmaṇādyāśrayo nityamutkṛṣṭāṁ jātimaśnute.
335. śuciḥ utkṛṣṭaśuśrūṣuḥ mṛduvāk anahaṅkṛtaḥ
brāhmaṇādyāśrayaḥ nityam utkṛṣṭām jātim aśnute
335. śuciḥ utkṛṣṭaśuśrūṣuḥ mṛduvāk anahaṅkṛtaḥ
brāhmaṇādyāśrayaḥ nityam utkṛṣṭām jātim aśnute
335. One who is pure, desirous of serving the excellent, soft-spoken, free from ego (ahaṅkāra), and always dependent on brahmins and other higher classes, attains a superior birth (jāti).
एषोऽनापदि वर्णानामुक्तः कर्मविधिः शुभः ।
आपद्यपि हि यस्तेषां क्रमशस्तन्निबोधत ॥३३६॥
336. eṣo'nāpadi varṇānāmuktaḥ karmavidhiḥ śubhaḥ ,
āpadyapi hi yasteṣāṁ kramaśastannibodhata.
336. eṣaḥ anāpadi varṇānām uktaḥ karmavidhiḥ śubhaḥ
āpadi api hi yaḥ teṣām kramaśaḥ tat nibodhata
336. anāpadi varṇānām eṣaḥ śubhaḥ karmavidhiḥ uktaḥ
āpadi api hi yaḥ teṣām kramaśaḥ tat nibodhata
336. This is the auspicious rule of conduct declared for the social classes (varṇas) when there is no calamity. Now, indeed, learn that which is for them successively, even in times of distress.

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