व्यवहारान् दिदृक्षुस्तु ब्राह्मणैः सह पार्थिवः । मन्त्रज्ञैर्मन्त्रिभिश्चैव विनीतः प्रविशेत्सभाम् ॥ ८.१॥
vyavahārān didṛkṣustu brāhmaṇaiḥ saha pārthivaḥ | mantrajñairmantribhiścaiva vinītaḥ praviśetsabhām || 8.1||
8.1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified demeanour, together with Brahmanas and with experienced councillors.
तत्रासीनः स्थितो वाऽपि पाणिमुद्यम्य दक्षिणम् । विनीतवेषाभरणः पश्येत्कार्याणि कार्यिणाम् ॥ ८.२॥
tatrāsīnaḥ sthito vā'pi pāṇimudyamya dakṣiṇam | vinītaveṣābharaṇaḥ paśyetkāryāṇi kāryiṇām || 8.2||
8.2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let him examine the business of suitors,
प्रत्यहं देशदृष्टैश्च शास्त्रदृष्टैश्च हेतुभिः । अष्टादशसु मार्गेषु निबद्धानि पृथक्पृथक् ॥ ८.३॥
pratyahaṃ deśadṛṣṭaiśca śāstradṛṣṭaiśca hetubhiḥ | aṣṭādaśasu mārgeṣu nibaddhāni pṛthakpṛthak || 8.3||
8.3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to principles drawn from local usages. and from the Institutes of the sacred law.
तेषामाद्यं ऋणादानं निक्षेपोऽस्वामिविक्रयः । सम्भूय च समुत्थानं दत्तस्यानपकर्म च ॥ ८.४॥
teṣāmādyaṃ ṛṇādānaṃ nikṣepo'svāmivikrayaḥ | sambhūya ca samutthānaṃ dattasyānapakarma ca || 8.4||
8.4. Of those (titles) the first is the non-payment of debts, (then follow), (2) deposit and pledge, (3) sale without
ownership, (4) concerns among partners, and (5) resumption of gifts,
वेतनस्यैव चादानं संविदश्च व्यतिक्रमः । क्रयविक्रयानुशयो विवादः स्वामिपालयोः ॥ ८.५॥
vetanasyaiva cādānaṃ saṃvidaśca vyatikramaḥ | krayavikrayānuśayo vivādaḥ svāmipālayoḥ || 8.5||
8.5. (6) Non-payment of wages, (7) non-performance of agreements, (8) rescission of sale and purchase, (9) disputes between the owner (of cattle) and his servants,
सीमाविवादधर्मश्च पारुष्ये दण्डवाचिके । स्तेयं च साहसं चैव स्त्रीसङ्ग्रहणमेव च ॥ ८.६॥
sīmāvivādadharmaśca pāruṣye daṇḍavācike | steyaṃ ca sāhasaṃ caiva strīsaṅgrahaṇameva ca || 8.6||
8.6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence,(15) adultery,
स्त्रीपुंधर्मो विभागश्च द्यूतमाह्वय एव च । पदान्यष्टादशैतानि व्यवहारस्थिताविह ॥ ८.७॥
strīpuṃdharmo vibhāgaśca dyūtamāhvaya eva ca | padānyaṣṭādaśaitāni vyavahārasthitāviha || 8.7||
8.7. (16) Duties of man and wife, (17) partition (of inheritance), (18) gambling and betting; these are in this world the eighteen topics which give rise to lawsuits.
एषु स्थानेषु भूयिष्ठं विवादं चरतां नृणाम् । धर्मं शाश्वतमाश्रित्य कुर्यात्कार्यविनिर्णयम् ॥ ८.८॥
eṣu sthāneṣu bhūyiṣṭhaṃ vivādaṃ caratāṃ nṛṇām | dharmaṃ śāśvatamāśritya kuryātkāryavinirṇayam || 8.8||
8.8. Depending on the eternal law, let him decide the suits of men who mostly contend on the titles just
mentioned.
यदा स्वयं न कुर्यात्तु नृपतिः कार्यदर्शनम् । तदा नियुञ्ज्याद्विद्वांसं ब्राह्मणं कार्यदर्शने ॥ ८.९॥
yadā svayaṃ na kuryāttu nṛpatiḥ kāryadarśanam | tadā niyuñjyādvidvāṃsaṃ brāhmaṇaṃ kāryadarśane || 8.9||
8.9. But if the king does not personally investigate the suits, then let him appoint a learned Brahmana to try them.
सोऽस्य कार्याणि सम्पश्येत्सभ्यैरेव त्रिभिर्वृतः । सभामेव प्रविश्याग्र्यामासीनः स्थित एव वा ॥ ८.१०॥
so'sya kāryāṇi sampaśyetsabhyaireva tribhirvṛtaḥ | sabhāmeva praviśyāgryāmāsīnaḥ sthita eva vā || 8.10||
8.10. That (man) shall enter that most excellent court, accompanied by three assessors, and fully consider (all) causes (brought) before the (king), either sitting down or standing.
यस्मिन् देशे निषीदन्ति विप्रा वेदविदस्त्रयः । राज्ञश्चाधिकृतो विद्वान् ब्रह्मणस्तां सभां विदुः ॥ ८.११॥
yasmin deśe niṣīdanti viprā vedavidastrayaḥ | rājñaścādhikṛto vidvān brahmaṇastāṃ sabhāṃ viduḥ || 8.11||
8.11. Where three Brahmanas versed in the Vedas and the learned (judge) appointed by the king sit down, they call that the court of (four-faced) Brahman.
धर्मो विद्धस्त्वधर्मेण सभां यत्रोपतिष्ठते । शल्यं चास्य न कृन्तन्ति विद्धास्तत्र सभासदः ॥ ८.१२॥
dharmo viddhastvadharmeṇa sabhāṃ yatropatiṣṭhate | śalyaṃ cāsya na kṛntanti viddhāstatra sabhāsadaḥ || 8.12||
8.12. But where justice, wounded by injustice, approaches and the judges do not extract the dart, there (they also) are wounded (by that dart of injustice).
सभां वा न प्रवेष्टव्यं वक्तव्यं वा समञ्जसम् । अब्रुवन् विब्रुवन् वाऽपि नरो भवति किल्बिषी ॥ ८.१३॥
sabhāṃ vā na praveṣṭavyaṃ vaktavyaṃ vā samañjasam | abruvan vibruvan vā'pi naro bhavati kilbiṣī || 8.13||
8.13. Either the court must not be entered, or the truth must be spoken; a man who either says nothing or speaks
falsely, becomes sinful.
यत्र धर्मो ह्यधर्मेण सत्यं यत्रानृतेन च । हन्यते प्रेक्षमाणानां हतास्तत्र सभासदः ॥ ८.१४॥
yatra dharmo hyadharmeṇa satyaṃ yatrānṛtena ca | hanyate prekṣamāṇānāṃ hatāstatra sabhāsadaḥ || 8.14||
8.14. Where justice is destroyed by injustice, or truth by falsehood, while the judges look on, there they shall also be destroyed.
धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः । तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ॥ ८.१५॥
dharma eva hato hanti dharmo rakṣati rakṣitaḥ | tasmāddharmo na hantavyo mā no dharmo hato'vadhīt || 8.15||
8.15. ’Justice, being violated, destroys; justice, being preserved, preserves: therefore justice must not be violated, lest violated justice destroy us.’
वृषो हि भगवान् धर्मस्तस्य यः कुरुते त्वलम् । वृषलं तं विदुर्देवास्तस्माद्धर्मं न लोपयेत् ॥ ८.१६॥
vṛṣo hi bhagavān dharmastasya yaḥ kurute tvalam | vṛṣalaṃ taṃ vidurdevāstasmāddharmaṃ na lopayet || 8.16||
8.16. For divine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute ’lam) the gods consider to be (a man despicable like) a Sudra (vrishala); let him, therefore, beware of violating justice.
एक एव सुहृद्धर्मो निधानेऽप्यनुयाति यः । शरीरेण समं नाशं सर्वमन्यधि गच्छति ॥ ८.१७॥
eka eva suhṛddharmo nidhāne'pyanuyāti yaḥ | śarīreṇa samaṃ nāśaṃ sarvamanyadhi gacchati || 8.17||
8.17. The only friend who follows men even after death is justice; for everything else is lost at the same time when the body (perishes).
पादोऽधर्मस्य कर्तारं पादः साक्षिणं ऋच्छति । पादः सभासदः सर्वान् पादो राजानमृच्छति ॥ ८.१८॥
pādo'dharmasya kartāraṃ pādaḥ sākṣiṇaṃ ṛcchati | pādaḥ sabhāsadaḥ sarvān pādo rājānamṛcchati || 8.18||
8.18. One quarter of (the guilt of) an unjust (decision) falls on him who committed (the crime), one quarter on the (false) witness, one quarter on all the judges, one quarter on the king.
राजा भवत्यनेनास्तु मुच्यन्ते च सभासदः । एनो गच्छति कर्तारं निन्दाऽर्हो यत्र निन्द्यते ॥ ८.१९॥
rājā bhavatyanenāstu mucyante ca sabhāsadaḥ | eno gacchati kartāraṃ nindā'rho yatra nindyate || 8.19||
8.19. But where he who is worthy of condemnation is condemned, the king is free from guilt, and the judges are
saved (from sin); the guilt falls on the perpetrator (of the crime alone).
जातिमात्रोपजीवी वा कामं स्याद्ब्राह्मणब्रुवः । धर्मप्रवक्ता नृपतेर्न शूद्रः कथंचन ॥ ८.२०॥
jātimātropajīvī vā kāmaṃ syādbrāhmaṇabruvaḥ | dharmapravaktā nṛpaterna śūdraḥ kathaṃcana || 8.20||
8.20. A Brahmana who subsists only by the name of his caste (gati), or one who merely calls himself a Brahmana (though his origin be uncertain), may, at the king’s pleasure, interpret the law to him, but never a
Sudra.
यस्य शूद्रस्तु कुरुते राज्ञो धर्मविवेचनम् । तस्य सीदति तद्राष्ट्रं पङ्के गौरिव पश्यतः ॥ ८.२१॥
yasya śūdrastu kurute rājño dharmavivecanam | tasya sīdati tadrāṣṭraṃ paṅke gauriva paśyataḥ || 8.21||
8.21. The kingdom of that monarch, who looks on while a Sudra settles the law, will sink (low), like a cow in a morass.
यद्राष्ट्रं शूद्रभूयिष्ठं नास्तिकाक्रान्तमद्विजम् । विनश्यत्याशु तत्कृत्स्नं दुर्भिक्षव्याधिपीडितम् ॥ ८.२२॥
yadrāṣṭraṃ śūdrabhūyiṣṭhaṃ nāstikākrāntamadvijam | vinaśyatyāśu tatkṛtsnaṃ durbhikṣavyādhipīḍitam || 8.22||
8.22. That kingdom where Sudras are very numerous, which is infested by atheists and destitute of twice-born (inhabitants), soon entirely perishes, afflicted by famine and disease.
धर्मासनमधिष्ठाय संवीताङ्गः समाहितः । प्रणम्य लोकपालेभ्यः कार्यदर्शनमारभेत् ॥ ८.२३॥
dharmāsanamadhiṣṭhāya saṃvītāṅgaḥ samāhitaḥ | praṇamya lokapālebhyaḥ kāryadarśanamārabhet || 8.23||
8.23. Having occupied the seat of justice, having covered his body, and having worshipped the guardian deities of the world, let him, with a collected mind, begin the trial of causes.
अर्थानर्थावुभौ बुद्ध्वा धर्माधर्मौ च केवलौ । वर्णक्रमेण सर्वाणि पश्येत्कार्याणि कार्यिणाम् ॥ ८.२४॥
arthānarthāvubhau buddhvā dharmādharmau ca kevalau | varṇakrameṇa sarvāṇi paśyetkāryāṇi kāryiṇām || 8.24||
8.24. Knowing what is expedient or inexpedient, what is pure justice or injustice, let him examine the causes of suitors according to the order of the castes (varna).
बाह्यैर्विभावयेत्लिङ्गैर्भावमन्तर्गतं नृणाम् । स्वरवर्णैङ्गिताकारैश्चक्षुषा चेष्टितेन च ॥ ८.२५ ॥
bāhyairvibhāvayetliṅgairbhāvamantargataṃ nṛṇām | svaravarṇaiṅgitākāraiścakṣuṣā ceṣṭitena ca || 8.25||
8.25. By external signs let him discover the internal disposition of men, by their voice, their colour, their motions, their aspect, their eyes, and their gestures.
आकारैरिङ्गितैर्गत्या चेष्टया भाषितेन च । नेत्रवक्त्रविकारैश्च गृह्यतेऽन्तर्गतं मनः ॥ ८.२६॥
ākārairiṅgitairgatyā ceṣṭayā bhāṣitena ca | netravaktravikāraiśca gṛhyate'ntargataṃ manaḥ || 8.26||
8.26. The internal (working of the) mind is perceived through the aspect, the motions, the gait, the gestures, the speech, and the changes in the eye and of the face.
बालदायादिकं रिक्थं तावद्राजाऽनुपालयेत् । यावत्स स्यात्समावृत्तो यावत्चातीतशैशवः ॥ ८.२७ ॥
bāladāyādikaṃ rikthaṃ tāvadrājā'nupālayet | yāvatsa syātsamāvṛtto yāvatcātītaśaiśavaḥ || 8.27||
8.27. The king shall protect the inherited (and other) property of a minor, until he has returned (from his teacher’s house) or until he has passed his minority.
वशाऽपुत्रासु चैवं स्याद्रक्षणं निष्कुलासु च । पतिव्रतासु च स्त्रीषु विधवास्वातुरासु च ॥ ८.२८॥
vaśā'putrāsu caivaṃ syādrakṣaṇaṃ niṣkulāsu ca | pativratāsu ca strīṣu vidhavāsvāturāsu ca || 8.28||
8.28. In like manner care must be taken of barren women, of those who have no sons, of those whose family is extinct, of wives and widows faithful to their lords, and of women afflicted with diseases.
जीवन्तीनां तु तासां ये तधरेयुः स्वबान्धवाः । तांशिष्यात्चौरदण्डेन धार्मिकः पृथिवीपतिः ॥ ८.२९॥
jīvantīnāṃ tu tāsāṃ ye tadhareyuḥ svabāndhavāḥ | tāṃśiṣyātcauradaṇḍena dhārmikaḥ pṛthivīpatiḥ || 8.29||
8.29. A righteous king must punish like thieves those relatives who appropriate the property of such females during their lifetime.
प्रणष्टस्वामिकं रिक्थं राजा त्र्यब्दं निधापयेत् । अर्वाक्त्र्यब्दाद्धरेत्स्वामी परेण नृपतिर्हरेत् ॥ ८.३०॥
praṇaṣṭasvāmikaṃ rikthaṃ rājā tryabdaṃ nidhāpayet | arvāktryabdāddharetsvāmī pareṇa nṛpatirharet || 8.30||
8.30. Property, the owner of which has disappeared, the king shall cause to be kept as a deposit during three
years; within the period of three years the owner may claim it, after (that term) the king may take it.
ममैदमिति यो ब्रूयात्सोऽनुयोज्यो यथाविधि । संवाद्य रूपसङ्ख्यादीन् स्वामी तद्द्रव्यमर्हति ॥ ८.३१॥
mamaidamiti yo brūyātso'nuyojyo yathāvidhi | saṃvādya rūpasaṅkhyādīn svāmī taddravyamarhati || 8.31||
8.31. He who says, ’This belongs to me,’ must be examined according to the rule; if he accurately describes the shape, and the number (of the articles found) and so forth, (he is) the owner, (and) ought (to receive) that property.
अवेदयानो नष्टस्य देशं कालं च तत्त्वतः । वर्णं रूपं प्रमाणं च तत्समं दण्डमर्हति ॥ ८.३२॥
avedayāno naṣṭasya deśaṃ kālaṃ ca tattvataḥ | varṇaṃ rūpaṃ pramāṇaṃ ca tatsamaṃ daṇḍamarhati || 8.32||
8.32. But if he does not really know the time and the place (where it was) lost, its colour, shape, and size, he is worthy of a fine equal (in value) to the (object claimed)
आददीताथ षड्भागं प्रनष्टाधिगतान्नृपः । दशमं द्वादशं वाऽपि सतां धर्ममनुस्मरन् ॥ ८.३३॥
ādadītātha ṣaḍbhāgaṃ pranaṣṭādhigatānnṛpaḥ | daśamaṃ dvādaśaṃ vā'pi satāṃ dharmamanusmaran || 8.33||
8.33. Now the king, remembering the duty of good men, may take one-sixth part of property lost and afterwards found, or one-tenth, or at least one-twelfth.
प्रणष्टाधिगतं द्रव्यं तिष्ठेद्युक्तैरधिष्ठितम् । यांस्तत्र चौरान् गृह्णीयात्तान् राजैभेन घातयेत् ॥ ८.३४॥
praṇaṣṭādhigataṃ dravyaṃ tiṣṭhedyuktairadhiṣṭhitam | yāṃstatra caurān gṛhṇīyāttān rājaibhena ghātayet || 8.34||
8.34. Property lost and afterwards found (by the king’s servants) shall remain in the keeping of (special) officials; those whom the king may convict of stealing it, he shall cause to be slain by an elephant.
ममायमिति यो ब्रूयान्निधिं सत्येन मानवः । तस्याददीत षड्भागं राजा द्वादशमेव वा ॥ ८.३५ - न ॥
mamāyamiti yo brūyānnidhiṃ satyena mānavaḥ | tasyādadīta ṣaḍbhāgaṃ rājā dvādaśameva vā || 8.35||
8.35. From that man who shall truly say with respect to treasure-trove, ’This belongs to me,’ the king may take one-sixth or one-twelfth part.
अनृतं तु वदन् दण्ड्यः स्ववित्तस्यांशमष्टमम् । तस्यैव वा निधानस्य सङ्ख्ययाऽल्पीयसीं कलाम् ॥ ८.३६॥
anṛtaṃ tu vadan daṇḍyaḥ svavittasyāṃśamaṣṭamam | tasyaiva vā nidhānasya saṅkhyayā'lpīyasīṃ kalām || 8.36||
8.36. But he who falsely says (so), shall be fined in one-eighth of his property, or, a calculation of (the value of)
the treasure having been made, in some smaller portion (of that).
विद्वांस्तु ब्राह्मणो दृष्ट्वा पूर्वोपनिहितं निधिम् । अशेषतोऽप्याददीत सर्वस्याधिपतिर्हि सः ॥ ८.३८॥
vidvāṃstu brāhmaṇo dṛṣṭvā pūrvopanihitaṃ nidhim | aśeṣato'pyādadīta sarvasyādhipatirhi saḥ || 8.38||
8.37. When a learned Brahmana has found treasure, deposited in former (times), he may take even the whole (of
it); for he is master of everything.
यं तु पश्येन्निधिं राजा पुराणं निहितं क्षितौ । तस्माद्द्विजेभ्यो दत्त्वाऽर्धमर्धं कोशे प्रवेशयेत् ॥ ८.३८॥
yaṃ tu paśyennidhiṃ rājā purāṇaṃ nihitaṃ kṣitau | tasmāddvijebhyo dattvā'rdhamardhaṃ kośe praveśayet || 8.38||
8.38. When the king finds treasure of old concealed in the ground let him give one half to Brahmanas and place
the (other) half in his treasury.
निधीनां तु पुराणानां धातूनामेव च क्षितौ । अर्धभाग्रक्षणाद्राजा भूमेरधिपतिर्हि सः ॥ ८.३९॥
nidhīnāṃ tu purāṇānāṃ dhātūnāmeva ca kṣitau | ardhabhāgrakṣaṇādrājā bhūmeradhipatirhi saḥ || 8.39||
8.39. The king obtains one half of ancient hoards and metals (found) in the ground, by reason of (his giving)
protection, (and) because he is the lord of the soil.
दातव्यं सर्ववर्णेभ्यो राज्ञा चौरैर्हृतं धनम् । राजा तदुपयुञ्जानश्चौरस्याप्नोति किल्बिषम् ॥ ८.४०॥
dātavyaṃ sarvavarṇebhyo rājñā caurairhṛtaṃ dhanam | rājā tadupayuñjānaścaurasyāpnoti kilbiṣam || 8.40||
8.40. Property stolen by thieves must be restored by the king to (men of) all castes (varna); a king who uses such (property) for himself incurs the guilt of a thief.
जातिजानपदान् धर्मान् श्रेणीधर्मांश्च धर्मवित् । समीक्ष्य कुलधर्मांश्च स्वधर्मं प्रतिपादयेत् ॥ ८.४१॥
jātijānapadān dharmān śreṇīdharmāṃśca dharmavit | samīkṣya kuladharmāṃśca svadharmaṃ pratipādayet || 8.41||
8.41. (A king) who knows the sacred law, must inquire into the laws of castes (gati), of districts, of guilds, and of families, and (thus) settle the peculiar law of each.
स्वानि कर्माणि कुर्वाणा दूरे सन्तोऽपि मानवाः । प्रिया भवन्ति लोकस्य स्वे स्वे कर्मण्यवस्थिताः ॥ ८.४२॥
svāni karmāṇi kurvāṇā dūre santo'pi mānavāḥ | priyā bhavanti lokasya sve sve karmaṇyavasthitāḥ || 8.42||
8.42. For men who follow their particular occupations and abide by their particular duty, become dear to people, though they may live at a distance.
नोत्पादयेत्स्वयं कार्यं राजा नाप्यस्य पूरुषः । न च प्रापितमन्येन ग्रसेतार्थं कथं चन ॥ ८.४३॥
notpādayetsvayaṃ kāryaṃ rājā nāpyasya pūruṣaḥ | na ca prāpitamanyena grasetārthaṃ kathaṃ cana || 8.43||
8.43. Neither the king nor any servant of his shall themselves cause a lawsuit to be begun, or hush up one that has been brought (before them) by (some) other (man).
यथा नयत्यसृक्पातैर्मृगस्य मृगयुः पदम् । नयेत्तथाऽनुमानेन धर्मस्य नृपतिः पदम् ॥ ८.४४॥
yathā nayatyasṛkpātairmṛgasya mṛgayuḥ padam | nayettathā'numānena dharmasya nṛpatiḥ padam || 8.44||
8.44. As a hunter traces the lair of a (wounded) deer by the drops of blood, even so the king shall discover on which side the right lies, by inferences (from the facts).
सत्यमर्थं च सम्पश्येदात्मानमथ साक्षिणम् । देशं रूपं च कालं च व्यवहारविधौ स्थितः ॥ ८.४५॥
satyamarthaṃ ca sampaśyedātmānamatha sākṣiṇam | deśaṃ rūpaṃ ca kālaṃ ca vyavahāravidhau sthitaḥ || 8.45||
8.45. When engaged in judicial proceedings he must pay full attention to the truth, to the object (of the dispute), (and) to himself, next to the witnesses, to the place, to the time, and to the aspect.
सद्भिराचरितं यत्स्याद्धार्मिकैश्च द्विजातिभिः । तद्देशकुलजातीनामविरुद्धं प्रकल्पयेत् ॥ ८.४६॥
sadbhirācaritaṃ yatsyāddhārmikaiśca dvijātibhiḥ | taddeśakulajātīnāmaviruddhaṃ prakalpayet || 8.46||
8.46. What may have been practised by the virtuous, by such twice-born men as are devoted to the law, that he shall establish as law, if it be not opposed to the (customs of) countries, families, and castes (gati).
अधमर्णार्थसिद्ध्यर्थमुत्तमर्णेन चोदितः । दापयेद्धनिकस्यार्थमधमर्णाद्विभावितम् ॥ ८.४७॥
adhamarṇārthasiddhyarthamuttamarṇena coditaḥ | dāpayeddhanikasyārthamadhamarṇādvibhāvitam || 8.47||
8.47. When a creditor sues (before the king) for the recovery of money from a debtor, let him make the debtor pay the sum which the creditor proves (to be due).
यैर्यैरुपायैरर्थं स्वं प्राप्नुयादुत्तमर्णिकः । तैर्तैरुपायैः सङ्गृह्य दापयेदधमर्णिकम् ॥ ८.४८॥
yairyairupāyairarthaṃ svaṃ prāpnuyāduttamarṇikaḥ | tairtairupāyaiḥ saṅgṛhya dāpayedadhamarṇikam || 8.48||
8.48. By whatever means a creditor may be able to obtain possession of his property, even by those means may he force the debtor and make him pay.
धर्मेण व्यवहारेण छलेनाचरितेन च । प्रयुक्तं साधयेदर्थं पञ्चमेन बलेन च ॥ ८.४९॥
dharmeṇa vyavahāreṇa chalenācaritena ca | prayuktaṃ sādhayedarthaṃ pañcamena balena ca || 8.49||
8.49. By moral suasion, by suit of law, by artful management, or by the customary proceeding, a creditor may
recover property lent; and fifthly, by force.
यः स्वयं साधयेदर्थमुत्तमर्णोऽधमर्णिकात् । न स राज्ञाऽभियोक्तव्यः स्वकं संसाधयन् धनम् ॥ ८.५०॥
yaḥ svayaṃ sādhayedarthamuttamarṇo'dhamarṇikāt | na sa rājñā'bhiyoktavyaḥ svakaṃ saṃsādhayan dhanam || 8.50||
8.50. A creditor who himself recovers his property from his debtor, must not be blamed by the king for retaking
what is his own.
अर्थेऽपव्ययमानं तु करणेन विभावितम् । दापयेद्धनिकस्यार्थं दण्डलेशं च शक्तितः ॥ ८.५१॥
arthe'pavyayamānaṃ tu karaṇena vibhāvitam | dāpayeddhanikasyārthaṃ daṇḍaleśaṃ ca śaktitaḥ || 8.51||
8.51. But him who denies a debt which is proved by good evidence, he shall order to pay that debt to the
creditor and a small fine according to his circumstances.
अपह्नवेऽधमर्णस्य देहीत्युक्तस्य संसदि । अभियोक्ता दिशेद्देश्यं करणं वाऽन्यदुद्दिशेत् ॥ ८.५२॥
apahnave'dhamarṇasya dehītyuktasya saṃsadi | abhiyoktā diśeddeśyaṃ karaṇaṃ vā'nyaduddiśet || 8.52||
8.52. On the denial (of a debt) by a debtor who has been required in court to pay it, the complainant must call (a witness) who was present (when the loan was made), or adduce other evidence.
अदेश्यं यश्च दिशति निर्दिश्यापह्नुते च यः । यश्चाधरोत्तरानर्थान् विगीतान्नावबुध्यते ॥ ८.५३॥
adeśyaṃ yaśca diśati nirdiśyāpahnute ca yaḥ | yaścādharottarānarthān vigītānnāvabudhyate || 8.53||
8.53. (The plaintiff) who calls a witness not present at the transaction, who retracts his statements, or does not perceive that his statements (are) confused or contradictory;
अपदिश्यापदेशं च पुनर्यस्त्वपधावति । सम्यक्प्रणिहितं चार्थं पृष्टः सन्नाभिनन्दति ॥ ८.५४॥
apadiśyāpadeśaṃ ca punaryastvapadhāvati | samyakpraṇihitaṃ cārthaṃ pṛṣṭaḥ sannābhinandati || 8.54||
8.54. Or who having stated what he means to prove afterwards varies (his case), or who being questioned on a fact duly stated by himself does not abide by it;
असम्भाष्ये साक्षिभिश्च देशे सम्भाषते मिथः । निरुच्यमानं प्रश्नं च नेच्छेद्यश्चापि निष्पतेत् ॥ ८.५५॥
asambhāṣye sākṣibhiśca deśe sambhāṣate mithaḥ | nirucyamānaṃ praśnaṃ ca necchedyaścāpi niṣpatet || 8.55||
8.55. Or who converses with the witnesses in a place improper for such conversation; or who declines to answer a question, properly put, or leaves (the court);
ब्रूहीत्युक्तश्च न ब्रूयादुक्तं च न विभावयेत् । न च पूर्वापरं विद्यात्तस्मादर्थात्स हीयते ॥ ८.५६॥
brūhītyuktaśca na brūyāduktaṃ ca na vibhāvayet | na ca pūrvāparaṃ vidyāttasmādarthātsa hīyate || 8.56||
8.56. Or who, being ordered to speak, does not answer, or does not prove what he has alleged; or who does not know what is the first (point), and what the second, fails in his suit.
साक्षिणः सन्ति मेत्युक्त्वा दिशेत्युक्तो दिशेन्न यः । धर्मस्थः कारणैरेतैर्हीनं तमपि निर्दिशेत् ॥ ८.५७॥
sākṣiṇaḥ santi metyuktvā diśetyukto diśenna yaḥ | dharmasthaḥ kāraṇairetairhīnaṃ tamapi nirdiśet || 8.57||
8.57. Him also who says ’I have witnesses,’ and, being ordered to produce them, produces them not, the judge must on these (same) grounds declare to be non-suited.
अभियोक्ता न चेद्ब्रूयाद् बन्ध्यो दण्ड्यश्च धर्मतः । न चेत्त्रिपक्षात्प्रब्रूयाद्धर्मं प्रति पराजितः ॥ ८.५८ - फ॥
abhiyoktā na cedbrūyād bandhyo daṇḍyaśca dharmataḥ | na cettripakṣātprabrūyāddharmaṃ prati parājitaḥ || 8.58||
8.58. If a plaintiff does not speak, he may be punished corporally or fined according to the law; if (a defendant) does not plead within three fortnights, he has lost his cause.
यो यावद्निह्नुवीतार्थं मिथ्या यावति वा वदेत् । तौ नृपेण ह्यधर्मज्ञौ दाप्यौ तद्द्विगुणं दमम् ॥ ८.५९॥
yo yāvadnihnuvītārthaṃ mithyā yāvati vā vadet | tau nṛpeṇa hyadharmajñau dāpyau taddviguṇaṃ damam || 8.59||
8.59. In the double of that sum which (a defendant) falsely denies or on which (the plaintiff) falsely declares,
shall those two (men) offending against justice be fined by the king.
पृष्टोऽपव्ययमानस्तु कृतावस्थो धनेषिणा । त्र्यवरैः साक्षिभिर्भाव्यो नृपब्राह्मणसंनिधौ ॥ ८.६०॥
pṛṣṭo'pavyayamānastu kṛtāvastho dhaneṣiṇā | tryavaraiḥ sākṣibhirbhāvyo nṛpabrāhmaṇasaṃnidhau || 8.60||
8.60. (A defendant) who, being brought (into court) by the creditor, (and) being questioned, denies (the debt), shall be convicted (of his falsehood) by at least three witnesses (who must depose) in the presence of the Brahmana (appointed by) the king.
यादृशा धनिभिः कार्या व्यवहारेषु साक्षिणः । तादृशान् सम्प्रवक्ष्यामि यथा वाच्यं ऋतं च तैः ॥ ८.६१॥
yādṛśā dhanibhiḥ kāryā vyavahāreṣu sākṣiṇaḥ | tādṛśān sampravakṣyāmi yathā vācyaṃ ṛtaṃ ca taiḥ || 8.61||
8.61. I will fully declare what kind of men may be made witnesses in suits by creditors, and in what manner those (witnesses) must give true (evidence).
गृहिणः पुत्रिणो मौलाः क्षत्रविद्शूद्रयोनयः । अर्थ्युक्ताः साक्ष्यमर्हन्ति न ये के चिदनापदि ॥ ८.६२॥
gṛhiṇaḥ putriṇo maulāḥ kṣatravidśūdrayonayaḥ | arthyuktāḥ sākṣyamarhanti na ye ke cidanāpadi || 8.62||
8.62. Householders, men with male issue, and indigenous (inhabitants of the country, be they) Kshatriyas, Vaisyas, or Sudras, are competent, when called by a suitor, to give evidence, not any persons whatever (their condition may be) except in cases of urgency.
आप्ताः सर्वेषु वर्णेषु कार्याः कार्येषु साक्षिणः । सर्वधर्मविदोऽलुब्धा विपरीतांस्तु वर्जयेत् ॥ ८.६३॥
āptāḥ sarveṣu varṇeṣu kāryāḥ kāryeṣu sākṣiṇaḥ | sarvadharmavido'lubdhā viparītāṃstu varjayet || 8.63||
8.63. Trustworthy men of all the (four) castes (varna) may be made witnesses in lawsuits, (men) who know (their) whole duty, and are free from covetousness; but let him reject those (of an) opposite (character).
नार्थसम्बन्धिनो नाप्ता न सहाया न वैरिणः । न दृष्टदोषाः कर्तव्या न व्याध्यार्ता न दूषिताः ॥ ८.६४॥
nārthasambandhino nāptā na sahāyā na vairiṇaḥ | na dṛṣṭadoṣāḥ kartavyā na vyādhyārtā na dūṣitāḥ || 8.64||
8.64. Those must not be made (witnesses) who have an interest in the suit, nor familiar (friends), companions, and enemies (of the parties), nor (men) formerly convicted (of perjury), nor (persons) suffering under (severe) illness, nor (those) tainted (by mortal sin).
न साक्षी नृपतिः कार्यो न कारुककुशीलवौ । न श्रोत्रियो न लिङ्गस्थो न सङ्गेभ्यो विनिर्गतः ॥ ८.६५॥
na sākṣī nṛpatiḥ kāryo na kārukakuśīlavau | na śrotriyo na liṅgastho na saṅgebhyo vinirgataḥ || 8.65||
8.65. The king cannot be made a witness, nor mechanics and actors, nor a: Srotriya, nor a student of the Veda,
nor (an ascetic) who has given up (all) connexion (with the world),
नाध्यधीनो न वक्तव्यो न दस्युर्न विकर्मकृत् । न वृद्धो न शिशुर्नैको नान्त्यो न विकलेन्द्रियः ॥ ८.६६॥
nādhyadhīno na vaktavyo na dasyurna vikarmakṛt | na vṛddho na śiśurnaiko nāntyo na vikalendriyaḥ || 8.66||
8.66. Nor one wholly dependent, nor one of bad fame, nor a Dasyu, nor one who follows forbidden occupations, nor an aged (man), nor an infant, nor one (man alone), nor a man of the lowest castes, nor one deficient in organs of sense,
नार्तो न मत्तो नोन्मत्तो न क्षुत्तृष्णोपपीडितः । न श्रमार्तो न कामार्तो न क्रुद्धो नापि तस्करः ॥ ८.६७॥
nārto na matto nonmatto na kṣuttṛṣṇopapīḍitaḥ | na śramārto na kāmārto na kruddho nāpi taskaraḥ || 8.67||
8.67. Nor one extremely grieved, nor one intoxicated, nor a madman, nor one tormented by hunger or thirst, nor one oppressed by fatigue, nor one tormented by desire, nor a wrathful man, nor a thief.
स्त्रीणां साक्ष्यं स्त्रियः कुर्युर्द्विजानां सदृशा द्विजाः । शूद्राश्च सन्तः शूद्राणां अन्त्यानामन्त्ययोनयः ॥ ८.६८॥
strīṇāṃ sākṣyaṃ striyaḥ kuryurdvijānāṃ sadṛśā dvijāḥ | śūdrāśca santaḥ śūdrāṇāṃ antyānāmantyayonayaḥ || 8.68||
8.68. Women should give evidence for women, and for twice-born men twice-born men (of the) same (kind), virtuous Sudras for Sudras, and men of the lowest castes for the lowest.
अनुभावी तु यः कश्चित्कुर्यात्साक्ष्यं विवादिनाम् । अन्तर्वेश्मन्यरण्ये वा शरीरस्यापि चात्यये ॥ ८.६९॥
anubhāvī tu yaḥ kaścitkuryātsākṣyaṃ vivādinām | antarveśmanyaraṇye vā śarīrasyāpi cātyaye || 8.69||
8.69. But any person whatsoever, who has personal knowledge (of an act committed) in the interior apartments (of a house), or in a forest, or of (a crime causing) loss of life, may give evidence between the parties.
स्त्रियाऽप्यसम्भावे कार्यं बालेन स्थविरेण वा । शिष्येण बन्धुना वाऽपि दासेन भृतकेन वा ॥ ८.७०॥
striyā'pyasambhāve kāryaṃ bālena sthavireṇa vā | śiṣyeṇa bandhunā vā'pi dāsena bhṛtakena vā || 8.70||
8.70. On failure (of qualified witnesses, evidence) may given (in such cases) by a woman, by an infant, by an aged man, by a pupil, by a relative, by a slave, or by a hired servant.
बालवृद्धातुराणां च साक्ष्येषु वदतां मृषा । जानीयादस्थिरां वाचमुत्सिक्तमनसां तथा ॥ ८.७१॥
bālavṛddhāturāṇāṃ ca sākṣyeṣu vadatāṃ mṛṣā | jānīyādasthirāṃ vācamutsiktamanasāṃ tathā || 8.71||
8.71. But the (judge) should consider the evidence of infants, aged and diseased men, who (are apt to) speak untruly, as untrustworthy, likewise that of men with disordered minds.
साहसेषु च सर्वेषु स्तेयसङ्ग्रहणेषु च । वाग्दण्डयोश्च पारुष्ये न परीक्षेत साक्षिणः ॥ ८.७२॥
sāhaseṣu ca sarveṣu steyasaṅgrahaṇeṣu ca | vāgdaṇḍayośca pāruṣye na parīkṣeta sākṣiṇaḥ || 8.72||
8.72. In all cases of violence, of theft and adultery, of defamation and assault, he must not examine the (competence of) witnesses (too strictly).
बहुत्वं परिगृह्णीयात्साक्षिद्वैधे नराधिपः । समेषु तु गुणोत्कृष्टान् गुणिद्वैधे द्विजोत्तमान् ॥ ८.७३॥
bahutvaṃ parigṛhṇīyātsākṣidvaidhe narādhipaḥ | sameṣu tu guṇotkṛṣṭān guṇidvaidhe dvijottamān || 8.73||
8.73. On a conflict of the witnesses the king shall accept (as true) the evidence of the) majority; if (the conflicting parties are) equal in number, (that of) those distinguished by good qualities; on a difference between (equally) distinguished (witnesses, that of) the best among the twice-born.
समक्षदर्शनात्साक्ष्यं श्रवणाच्चैव सिध्यति । तत्र सत्यं ब्रुवन् साक्षी धर्मार्थाभ्यां न हीयते ॥ ८.७४॥
samakṣadarśanātsākṣyaṃ śravaṇāccaiva sidhyati | tatra satyaṃ bruvan sākṣī dharmārthābhyāṃ na hīyate || 8.74||
8.74. Evidence in accordance with what has actually been seen or heard, is admissible; a witness who speaks truth in those (cases), neither loses spiritual merit nor wealth.
साक्षी दृष्टश्रुतादन्यद्विब्रुवन्नार्यसंसदि । अवाङ्नरकमभ्येति प्रेत्य स्वर्गाच्च हीयते ॥ ८.७५॥
sākṣī dṛṣṭaśrutādanyadvibruvannāryasaṃsadi | avāṅnarakamabhyeti pretya svargācca hīyate || 8.75||
8.75. A witness who deposes in an assembly of honourable men (Arya) anything else but what he has seen or heard, falls after death headlong into hell and loses heaven.
यत्रानिबद्धोऽपीक्षेत शृणुयाद्वाऽपि किं चन । पृष्टस्तत्रापि तद्ब्रूयाद्यथादृष्टं यथाश्रुतम् ॥ ८.७६॥
yatrānibaddho'pīkṣeta śa्ṛṇuyādvā'pi kiṃ cana | pṛṣṭastatrāpi tadbrūyādyathādṛṣṭaṃ yathāśrutam || 8.76||
8.76. When a man (originally) not appointed to be a witness sees or hears anything and is (afterwards) examined regarding it, he must declare it (exactly) as he saw or heard it.
एकोऽलुब्धस्तु त्वसाक्षी स्याद्बह्व्यः शुच्योऽपि न स्त्रियः । स्त्रीबुद्धेरस्थिरत्वात्तु दोषैश्चान्येऽपि ये वृताः ॥ ८.७७॥
eko'lubdhastu tvasākṣī syādbahvyaḥ śucyo'pi na striyaḥ | strībuddherasthiratvāttu doṣaiścānye'pi ye vṛtāḥ || 8.77||
8.77. One man who is free from covetousness may be (accepted as) witness; but not even many pure women, because the understanding of females is apt to waver, nor even many other men, who are tainted with sin.
स्वभावेनैव यद्ब्रूयुस्तद्ग्राह्यं व्यावहारिकम् । अतो यदन्यद्विब्रूयुर्धर्मार्थं तदपार्थकम् ॥ ८.७८॥
svabhāvenaiva yadbrūyustadgrāhyaṃ vyāvahārikam | ato yadanyadvibrūyurdharmārthaṃ tadapārthakam || 8.78||
8.78. What witnesses declare quite naturally, that must be received on trials; (depositions) differing from that,
which they make improperly, are worthless for (the purposes of) justice.
सभान्तः साक्षिणः प्राप्तानर्थिप्रत्यर्थिसंनिधौ । प्राड्विवाकोऽनुयुञ्जीत विधिनाऽनेन सान्त्वयन् ॥ ८.७९॥
sabhāntaḥ sākṣiṇaḥ prāptānarthipratyarthisaṃnidhau | prāḍvivāko'nuyuñjīta vidhinā'nena sāntvayan || 8.79||
8.79. The witnesses being assembled in the court in the presence of the plaintiff and of the defendant, let the judge examine them, kindly exhorting them in the following manner:
यद्द्वयोरनयोर्वेत्थ कार्येऽस्मिंश्चेष्टितं मिथः । तद्ब्रूत सर्वं सत्येन युष्माकं ह्यत्र साक्षिता ॥ ८.८०॥
yaddvayoranayorvettha kārye'smiṃśceṣṭitaṃ mithaḥ | tadbrūta sarvaṃ satyena yuṣmākaṃ hyatra sākṣitā || 8.80||
8.80. ’What ye know to have been mutually transacted in this matter between the two men before us, declare all that in accordance with the truth; for ye are witnesses in this (cause).
सत्यं साक्ष्ये ब्रुवन् साक्षी लोकान् आप्नोत्यपुष्कलान् । इह चानुत्तमां कीर्तिं वागेषा ब्रह्मपूजिता ॥ ८.८१॥
satyaṃ sākṣye bruvan sākṣī lokān āpnotyapuṣkalān | iha cānuttamāṃ kīrtiṃ vāgeṣā brahmapūjitā || 8.81||
8.81. ’A witness who speaks the truth in his evidence, gains (after death) the most excellent regions (of bliss)
and here (below) unsurpassable fame; such testimony is revered by Brahman (himself).
साक्ष्येऽनृतं वदन् पाशैर्बध्यते वारुणैर्भृशम् । विवशः शतमाजातीस्तस्मात्साक्ष्यं वदेदृतम् ॥ ८.८२॥
sākṣye'nṛtaṃ vadan pāśairbadhyate vāruṇairbhṛśam | vivaśaḥ śatamājātīstasmātsākṣyaṃ vadedṛtam || 8.82||
8.82. ’He who gives false evidence is firmly bound by Varuna’s fetters, helpless during one hundred existences; let (men therefore) give true evidence.
सत्येन पूयते साक्षी धर्मः सत्येन वर्धते । तस्मात्सत्यं हि वक्तव्यं सर्ववर्णेषु साक्षिभिः ॥ ८.८३॥
satyena pūyate sākṣī dharmaḥ satyena vardhate | tasmātsatyaṃ hi vaktavyaṃ sarvavarṇeṣu sākṣibhiḥ || 8.83||
8.83. ’By truthfulness a witness is purified, through truthfulness his merit grows, truth must, therefore, be spoken by witnesses of all castes (varna).
आत्मैव ह्यात्मनः साक्षी गतिरात्मा तथाऽत्मनः । माऽवमंस्थाः स्वमात्मानं नृणां साक्षिणमुत्तमम् ॥ ८.८४॥
ātmaiva hyātmanaḥ sākṣī gatirātmā tathā'tmanaḥ | mā'vamaṃsthāḥ svamātmānaṃ nṛṇāṃ sākṣiṇamuttamam || 8.84||
8.84. ’The Soul itself is the witness of the Soul, and the Soul is the refuge of the Soul; despise not thy own Soul, the supreme witness of men.
मन्यन्ते वै पापकृतो न कश्चित्पश्यतीति नः । तांस्तु देवाः प्रपश्यन्ति स्वस्यैवान्तरपूरुषः ॥ ८.८५॥
manyante vai pāpakṛto na kaścitpaśyatīti naḥ | tāṃstu devāḥ prapaśyanti svasyaivāntarapūruṣaḥ || 8.85||
8.85. ’The wicked, indeed, say in their hearts, "Nobody sees us;" but the gods distinctly see them and the male within their own breasts.
द्यौर्भूमिरापो हृदयं चन्द्रार्काग्नियमानिलाः । रात्रिः संध्ये च धर्मश्च वृत्तज्ञाः सर्वदेहिनाम् ॥ ८.८६॥
dyaurbhūmirāpo hṛdayaṃ candrārkāgniyamānilāḥ | rātriḥ saṃdhye ca dharmaśca vṛttajñāḥ sarvadehinām || 8.86||
8.86. ’The sky, the earth, the waters, (the male in) the heart, the moon, the sun, the fire, Yama and the wind, the
night, the two twilights, and justice know the conduct of all corporeal beings.’
देवब्राह्मणसांनिध्ये साक्ष्यं पृच्छेदृतं द्विजान् । उदङ्मुखान् प्राङ्मुखान् वा पूर्वाह्णे वै शुचिः शुचीन् ॥ ८.८७॥
devabrāhmaṇasāṃnidhye sākṣyaṃ pṛcchedṛtaṃ dvijān | udaṅmukhān prāṅmukhān vā pūrvāhṇe vai śuciḥ śucīn || 8.87||
8.87. The (judge), being purified, shall ask in the forenoon the twice-born (witnesses) who (also have been)
purified, (and stand) facing the north or the east, to give true evidence in the presence of (images of) the gods and of Brahmanas.
ब्रूहीति ब्राह्मणं पृच्छेत्सत्यं ब्रूहीति पार्थिवम् । गोबीजकाञ्चनैर्वैश्यं शूद्रं सर्वैस्तु पातकैः ॥ ८.८८॥
brūhīti brāhmaṇaṃ pṛcchetsatyaṃ brūhīti pārthivam | gobījakāñcanairvaiśyaṃ śūdraṃ sarvaistu pātakaiḥ || 8.88||
8.88. Let him examine a Brahmana (beginning with) ’Speak,’ a Kshatriya (beginning with) ’Speak the truth,’ a Vaisya (admonishing him) by (mentioning) his kine, grain, and gold, a Sudra (threatening him) with (the guilt of) every crime that causes loss of caste;
ब्रह्मघ्नो ये स्मृता लोका ये च स्त्रीबालघातिनः । मित्रद्रुहः कृतघ्नस्य ते ते स्युर्ब्रुवतो मृषा ॥ ८.८९॥
brahmaghno ye smṛtā lokā ye ca strībālaghātinaḥ | mitradruhaḥ kṛtaghnasya te te syurbruvato mṛṣā || 8.89||
8.89. (Saying), ’Whatever places (of torment) are assigned (by the sages) to the slayer of a Brahmana, to the murderer of women and children, to him who betrays a friend, and to an ungrateful man, those shall be thy (portion), if thou speakest falsely.
जन्मप्रभृति यत्किं चित्पुण्यं भद्र त्वया कृतम् । तत्ते सर्वं शुनो गच्छेद्यदि ब्रूयास्त्वमन्यथा ॥ ८.९०॥
janmaprabhṛti yatkiṃ citpuṇyaṃ bhadra tvayā kṛtam | tatte sarvaṃ śuno gacchedyadi brūyāstvamanyathā || 8.90||
8.90. ’(The reward) of all meritorious deeds which thou, good man, hast done since thy birth, shall become the share of the dogs, if in thy speech thou departest from the truth.
एकोऽहमस्मीत्यात्मानं यस्त्वं कल्याण मन्यसे । नित्यं स्थितस्ते हृद्येष पुण्यपापैक्षिता मुनिः ॥ ८.९१ - थ॥
eko'hamasmītyātmānaṃ yastvaṃ kalyāṇa manyase | nityaṃ sthitaste hṛdyeṣa puṇyapāpaikṣitā muniḥ || 8.91||
8.91. ’If thou thinkest, O friend of virtue, with respect to thyself, "I am alone," (know that) that sage who witnesses all virtuous acts and all crimes, ever resides in thy heart.
यमो वैवस्वतो देवो यस्तवैष हृदि स्थितः । तेन चेदविवादस्ते मा गङ्गां मा कुरून् गमः ॥ ८.९२॥
yamo vaivasvato devo yastavaiṣa hṛdi sthitaḥ | tena cedavivādaste mā gaṅgāṃ mā kurūn gamaḥ || 8.92||
8.92. ’If thou art not at variance with that divine Yama, the son of Vivasvat, who dwells in thy heart, thou needest neither visit the Ganges nor the (land of the) Kurus.
नग्नो मुण्डः कपाली च भिक्षार्थी क्षुत्पिपासितः । अन्धः शत्रुकुलं गच्छेद्यः साक्ष्यमनृतं वदेत् ॥ ८.९३॥
nagno muṇḍaḥ kapālī ca bhikṣārthī kṣutpipāsitaḥ | andhaḥ śatrukulaṃ gacchedyaḥ sākṣyamanṛtaṃ vadet || 8.93||
8.93. ’Naked and shorn, tormented with hunger and thirst, and deprived of sight, shall the man who gives false evidence, go with a potsherd to beg food at the door of his enemy.
अवाक्षिरास्तमस्यन्धे किल्बिषी नरकं व्रजेत् । यः प्रश्नं वितथं ब्रूयात्पृष्टः सन् धर्मनिश्चये ॥ ८.९४॥
avākṣirāstamasyandhe kilbiṣī narakaṃ vrajet | yaḥ praśnaṃ vitathaṃ brūyātpṛṣṭaḥ san dharmaniścaye || 8.94||
8.94. ’Headlong, in utter darkness shall the sinful man tumble into hell, who being interrogated in a judicial inquiry answers one question falsely.
अन्धो मत्स्यानिवाश्नाति स नरः कण्टकैः सह । यो भाषतेऽर्थवैकल्यमप्रत्यक्षं सभां गतः ॥ ८.९५॥
andho matsyānivāśnāti sa naraḥ kaṇṭakaiḥ saha | yo bhāṣate'rthavaikalyamapratyakṣaṃ sabhāṃ gataḥ || 8.95||
8.95. ’That man who in a court (of justice) gives an untrue account of a transaction (or asserts a fact) of which he was not an eye-witness, resembles a blind man who swallows fish with the bones.
यस्य विद्वान् हि वदतः क्षेत्रज्ञो नातिशङ्कते । तस्मान्न देवाः श्रेयांसं लोकेऽन्यं पुरुषं विदुः ॥ ८.९६॥
yasya vidvān hi vadataḥ kṣetrajño nātiśaṅkate | tasmānna devāḥ śreyāṃsaṃ loke'nyaṃ puruṣaṃ viduḥ || 8.96||
8.96. ’The gods are acquainted with no better man in this world than him, of whom his conscious Soul has no distrust, when he gives evidence.
यावतो बान्धवान् यस्मिन् हन्ति साक्ष्येऽनृतं वदन् । तावतः सङ्ख्यया तस्मिन् शृणु सौम्यानुपूर्वशः ॥ ८.९७॥
yāvato bāndhavān yasmin hanti sākṣye'nṛtaṃ vadan | tāvataḥ saṅkhyayā tasmin śa्ṛṇu saumyānupūrvaśaḥ || 8.97||
8.97. ’Learn now, O friend, from an enumeration in due order, how many relatives he destroys who gives false evidence in several particular cases.
पञ्च पश्वनृते हन्ति दश हन्ति गवानृते । शतमश्वानृते हन्ति सहस्रं पुरुषानृते ॥ ८.९८॥
pañca paśvanṛte hanti daśa hanti gavānṛte | śatamaśvānṛte hanti sahasraṃ puruṣānṛte || 8.98||
8.98. ’He kills five by false Testimony regarding (small) cattle, he kills ten by false testimony regarding kine, he
kills a hundred by false evidence concerning horses, and a thousand by false evidence concerning men.
हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन् । सर्वं भूमिअनृते हन्ति मा स्म भूमिअनृतं वदीः ॥ ८.९९॥
hanti jātānajātāṃśca hiraṇyārthe'nṛtaṃ vadan | sarvaṃ bhūmianṛte hanti mā sma bhūmianṛtaṃ vadīḥ || 8.99||
8.99. ’By speaking falsely in a cause regarding gold, he kills the born and the unborn; by false evidence concerning land, he kills everything; beware, therefore, of false evidence concerning land.
अप्सु भूमिवदित्याहुः स्त्रीणां भोगे च मैथुने । अब्जेषु चैव रत्नेषु सर्वेष्वश्ममयेषु च ॥ ८.१००॥
apsu bhūmivadityāhuḥ strīṇāṃ bhoge ca maithune | abjeṣu caiva ratneṣu sarveṣvaśmamayeṣu ca || 8.100||
8.100. ’They declare (false evidence) concerning water, concerning the carnal enjoyment of women, and concerning all gems, produced in water, or consisting of stones (to be) equally (wicked) as a lie concerning land.
एतान् दोषानवेक्ष्य त्वं सर्वाननृतभाषणे । यथाश्रुतं यथादृष्टं सर्वमेवाञ्जसा वद ॥ ८.१०१॥
etān doṣānavekṣya tvaṃ sarvānanṛtabhāṣaṇe | yathāśrutaṃ yathādṛṣṭaṃ sarvamevāñjasā vada || 8.101||
8.101. ’Marking well all the evils (which are produced) by perjury, declare thou openly everything as (thou hast)
heard or seen (it).’
गोरक्षकान् वाणिजकांस्तथा कारुकुशीलवान् । प्रेष्यान् वार्धुषिकांश्चैव विप्रान् शूद्रवदाचरेत् ॥ ८.१०२॥
gorakṣakān vāṇijakāṃstathā kārukuśīlavān | preṣyān vārdhuṣikāṃścaiva viprān śūdravadācaret || 8.102||
8.102. Brahmanas who tend cattle, who trade, who are mechanics, actors (or singers), menial servants or
usurers, the (judge) shall treat like Sudras.
तद्वदन् धर्मतोऽर्थेषु जानन्नप्यन्य्था नरः । न स्वर्गाच्च्यवते लोकाद्दैवीं वाचं वदन्ति ताम् ॥ ८.१०३॥
tadvadan dharmato'rtheṣu jānannapyanythā naraḥ | na svargāccyavate lokāddaivīṃ vācaṃ vadanti tām || 8.103||
8.103. In (some) cases a man who, though knowing (the facts to be) different, gives such (false evidence) from
a pious motive, does not lose heaven; such (evidence) they call the speech of the gods.
शूद्रविट्क्षत्रविप्राणां यत्रऋतोक्तौ भवेद्वधः । तत्र वक्तव्यमनृतं तधि सत्याद्विशिष्यते ॥ ८.१०४॥
śūdraviṭkṣatraviprāṇāṃ yatraṛtoktau bhavedvadhaḥ | tatra vaktavyamanṛtaṃ tadhi satyādviśiṣyate || 8.104||
8.104. Whenever the death of a Sudra, of a Vaisya, of a Kshatriya, or of a Brahmana would be (caused) by a declaration of the truth, a falsehood may be spoken; for such (falsehood) is preferable to the truth.
वाग्दैवत्यैश्च चरुभिर्यजेरंस्ते सरस्वतीम् । अनृतस्यैनसस्तस्य कुर्वाणा निष्कृतिं पराम् ॥ ८.१०५॥
vāgdaivatyaiśca carubhiryajeraṃste sarasvatīm | anṛtasyainasastasya kurvāṇā niṣkṛtiṃ parām || 8.105||
8.105. Such (witnesses) must offer to Sarasvati oblations of boiled rice (karu) which are sacred to the goddess of speech, (thus) performing the best penance in order to expiate the guilt of that falsehood.
कूष्माण्डैर्वाऽपि जुहुयाद्घृतमग्नौ यथाविधि । उदित्यृचा वा वारुण्या तृचेनाब्दैवतेन वा ॥ ८.१०६॥
kūṣmāṇḍairvā'pi juhuyādghṛtamagnau yathāvidhi | udityṛcā vā vāruṇyā tṛcenābdaivatena vā || 8.106||
8.106. Or such (a witness) may offer according to the rule, clarified butter in the fire, reciting the Kushmanda texts, or the Rik, sacred to Varuna, ’Untie, O Varuna, the uppermost fetter,’ or the three verses addressed to the
Waters.
त्रिपक्षादब्रुवन् साक्ष्यं ऋणादिषु नरोऽगदः । तदृणं प्राप्नुयात्सर्वं दशबन्धं च सर्वतः ॥ ८.१०७॥
tripakṣādabruvan sākṣyaṃ ṛṇādiṣu naro'gadaḥ | tadṛṇaṃ prāpnuyātsarvaṃ daśabandhaṃ ca sarvataḥ || 8.107||
8.107. A man who, without being ill, does not give evidence in (cases of) loans and the like within three fortnights (after the summons), shall become responsible for the whole debt and (pay) a tenth part of the whole (as a fine to the king).
यस्य दृश्येत सप्ताहादुक्तवाक्यस्य साक्षिणः । रोगोऽग्निर्ज्ञातिमरणं ऋणं दाप्यो दमं च सः ॥ ८.१०८॥
yasya dṛśyeta saptāhāduktavākyasya sākṣiṇaḥ | rogo'gnirjñātimaraṇaṃ ṛṇaṃ dāpyo damaṃ ca saḥ || 8.108||
8.108. The witness to whom, within seven days after he has given evidence, happens (a misfortune through) sickness, a fire, or the death of a relative, shall be made to pay the debt and a fine.
असाक्षिकेषु त्वर्थेषु मिथो विवदमानयोः । अविन्दंस्तत्त्वतः सत्यं शपथेनापि लम्भयेत् ॥ ८.१०९॥
asākṣikeṣu tvartheṣu mitho vivadamānayoḥ | avindaṃstattvataḥ satyaṃ śapathenāpi lambhayet || 8.109||
8.109. If two (parties) dispute about matters for which no witnesses are available, and the (judge) is unable to really ascertain the truth, he may cause it to be discovered even by an oath.
महर्षिभिश्च देवैश्च कार्यार्थं शपथाः कृताः । वसिष्ठश्चापि शपथं शेपे पैजवने नृपे ॥ ८.११०॥
maharṣibhiśca devaiśca kāryārthaṃ śapathāḥ kṛtāḥ | vasiṣṭhaścāpi śapathaṃ śepe paijavane nṛpe || 8.110||
8.110. Both by the great sages and the gods oaths have been taken for the purpose of (deciding doubtful) matters; and Vasishtha even swore an oath before king (Sudas), the son of Pigavana.
न वृथा शपथं कुर्यात्स्वल्पेऽप्यर्थे नरो बुधः । वृथा हि शपथं कुर्वन् प्रेत्य चैह च नश्यति ॥ ८.१११॥
na vṛthā śapathaṃ kuryātsvalpe'pyarthe naro budhaḥ | vṛthā hi śapathaṃ kurvan pretya caiha ca naśyati || 8.111||
8.111. Let no wise man swear an oath falsely, even in a trifling matter; for he who swears an oath falsely is lost in this (world) and after death.
कामिनीषु विवाहेषु गवां भक्ष्ये तथेन्धने । ब्राह्मणाभ्युपपत्तौ च शपथे नास्ति पातकम् ॥ ८.११२॥
kāminīṣu vivāheṣu gavāṃ bhakṣye tathendhane | brāhmaṇābhyupapattau ca śapathe nāsti pātakam || 8.112||
8.112. No crime, causing loss of caste, is committed by swearing (falsely) to women, the objects of one’s desire, at marriages, for the sake of fodder for a cow, or of fuel, and in (order to show) favour to a Brahmana.
सत्येन शापयेद्विप्रं क्षत्रियं वाहनायुधैः । गोबीजकाञ्चनैर्वैश्यं शूद्रं सर्वैस्तु पातकैः ॥ ८.११३॥
satyena śāpayedvipraṃ kṣatriyaṃ vāhanāyudhaiḥ | gobījakāñcanairvaiśyaṃ śūdraṃ sarvaistu pātakaiḥ || 8.113||
8.113. Let the (judge) cause a Brahmana to swear by his veracity, a Kshatriya by his chariot or the animal he rides on and by his weapons, a Vaisya by his kine, grain, and gold, and a Sudra by (imprecating on his own head the guilt) of all grievous offences (pataka).
अग्निं वाऽहारयेदेनमप्सु चैनं निमज्जयेत् । पुत्रदारस्य वाप्येनं शिरांसि स्पर्शयेत्पृथक् ॥ ८.११४॥
agniṃ vā'hārayedenamapsu cainaṃ nimajjayet | putradārasya vāpyenaṃ śirāṃsi sparśayetpṛthak || 8.114||
8.114. Or the (judge) may cause the (party) to carry fire or to dive under water, or severally to touch the heads of his wives and children.
यमिद्धो न दहत्यग्निरापो नोन्मज्जयन्ति च । न चार्तिं ऋच्छति क्षिप्रं स ज्ञेयः शपथे शुचिः ॥ ८.११५॥
yamiddho na dahatyagnirāpo nonmajjayanti ca | na cārtiṃ ṛcchati kṣipraṃ sa jñeyaḥ śapathe śuciḥ || 8.115||
8.115. He whom the blazing fire burns not, whom the water forces not to come (quickly) up, who meets with no speedy misfortune, must be held innocent on (the strength of) his oath.
वत्सस्य ह्यभिशस्तस्य पुरा भ्रात्रा यवीयसा । नाग्निर्ददाह रोमापि सत्येन जगतः स्पशः ॥ ८.११६॥
vatsasya hyabhiśastasya purā bhrātrā yavīyasā | nāgnirdadāha romāpi satyena jagataḥ spaśaḥ || 8.116||
8.116. For formerly when Vatsa was accused by his younger brother, the fire, the spy of the world, burned not even a hair (of his) by reason of his veracity.
यस्मिन् यस्मिन् विवादे तु कौटसाक्ष्यं कृतं भवेत् । तत्तत्कार्यं निवर्तेत कृतं चाप्यकृतं भवेत् ॥ ८.११७॥
yasmin yasmin vivāde tu kauṭasākṣyaṃ kṛtaṃ bhavet | tattatkāryaṃ nivarteta kṛtaṃ cāpyakṛtaṃ bhavet || 8.117||
8.117. Whenever false evidence has been given in any suit, let the (judge) reverse the judgment, and whatever has been done must be (considered as) undone.
लोभान्मोहाद्भयात्मैत्रात्कामात्क्रोधात्तथैव च । अज्ञानाद्बालभावात्च साक्ष्यं वितथमुच्यते ॥ ८.११८॥
lobhānmohādbhayātmaitrātkāmātkrodhāttathaiva ca | ajñānādbālabhāvātca sākṣyaṃ vitathamucyate || 8.118||
8.118. Evidence (given) from covetousness, distraction, terror, friendship, lust, wrath, ignorance, and childishness is declared (to be) invalid.
एषामन्यतमे स्थाने यः साक्ष्यमनृतं वदेत् । तस्य दण्डविशेषांस्तु प्रवक्ष्याम्यनुपूर्वशः ॥ ८.११९॥
eṣāmanyatame sthāne yaḥ sākṣyamanṛtaṃ vadet | tasya daṇḍaviśeṣāṃstu pravakṣyāmyanupūrvaśaḥ || 8.119||
8.119. I will propound in (due) order the particular punishments for him who gives false evidence from any one of these motives.
लोभात्सहस्रं दण्ड्यस्तु मोहात्पूर्वं तु साहसम् । भयाद्द्वौ मध्यमौ दण्डौ मैत्रात्पूर्वं चतुर्गुणम् ॥ ८.१२०॥
lobhātsahasraṃ daṇḍyastu mohātpūrvaṃ tu sāhasam | bhayāddvau madhyamau daṇḍau maitrātpūrvaṃ caturguṇam || 8.120||
8.120. (He who commits perjury) through covetousness shall be fined one thousand (panas), (he who does it) through distraction, in the lowest amercement; (if a man does it) through fear, two middling amercements shall
be paid as a fine, (if he does it) through friendship, four times the amount of the lowest (amercement).
कामाद्दशगुणं पूर्वं क्रोधात्तु त्रिगुणं परम् । अज्ञानाद्द्वे शते पूर्णे बालिश्यात्शतमेव तु ॥ ८.१२१॥
kāmāddaśaguṇaṃ pūrvaṃ krodhāttu triguṇaṃ param | ajñānāddve śate pūrṇe bāliśyātśatameva tu || 8.121||
8.121. (He who does it) through lust, (shall pay) ten times the lowest amercement, but (he who does it) through wrath, three times the next (or second amercement); (he who does it) through ignorance, two full hundreds, but
(he who does it) through childishness, one hundred (panas).
एतानाहुः कौटसाक्ष्ये प्रोक्तान् दण्डान् मनीषिभिः । धर्मस्याव्यभिचारार्थमधर्मनियमाय च ॥ ८.१२२॥
etānāhuḥ kauṭasākṣye proktān daṇḍān manīṣibhiḥ | dharmasyāvyabhicārārthamadharmaniyamāya ca || 8.122||
8.122. They declare that the wise have prescribed these fines for perjury, in order to prevent a failure of justice,
and in order to restrain injustice.
कौटसाक्ष्यं तु कुर्वाणांस्त्रीन् वर्णान् धार्मिको नृपः । प्रवासयेद्दण्डयित्वा ब्राह्मणं तु विवासयेत् ॥ ८.१२३॥
kauṭasākṣyaṃ tu kurvāṇāṃstrīn varṇān dhārmiko nṛpaḥ | pravāsayeddaṇḍayitvā brāhmaṇaṃ tu vivāsayet || 8.123||
8.123. But a just king shall fine and banish (men of) the three (lower) castes (varna) who have given false evidence, but a Brahmana he shall (only) banish.
दश स्थानानि दण्डस्य मनुः स्वयम्भुवोऽब्रवीत् । त्रिषु वर्णेषु यानि स्युरक्षतो ब्राह्मणो व्रजेत् ॥ ८.१२४॥
daśa sthānāni daṇḍasya manuḥ svayambhuvo'bravīt | triṣu varṇeṣu yāni syurakṣato brāhmaṇo vrajet || 8.124||
8.124. Manu, the son of the Self-existent (Svayambhu), has named ten places on which punishment may be (made to fall) in the cases of the three (lower) castes (varna); but a Brahmana shall depart unhurt (from the country).
उपस्थमुदरं जिह्वा हस्तौ पादौ च पञ्चमम् । चक्षुर्नासा च कर्णौ च धनं देहस्तथैव च ॥ ८.१२५॥
upasthamudaraṃ jihvā hastau pādau ca pañcamam | cakṣurnāsā ca karṇau ca dhanaṃ dehastathaiva ca || 8.125||
8.125. (These are) the organ, the belly, the tongue, the two hands, and fifthly the two feet, the eye, the nose, the
two ears, likewise the (whole) body.
अनुबन्धं परिज्ञाय देशकालौ च तत्त्वतः । सारापराधो चालोक्य दण्डं दण्ड्येषु पातयेत् ॥ ८.१२६॥
anubandhaṃ parijñāya deśakālau ca tattvataḥ | sārāparādho cālokya daṇḍaṃ daṇḍyeṣu pātayet || 8.126||
8.126. Let the (king), having fully ascertained the motive, the time and place (of the offence), and having considered the ability (of the criminal to suffer) and the (nature of the) crime, cause punishment to fall on those who deserve it.
अधर्मदण्डनं लोके यशोघ्नं कीर्तिनाशनम् । अस्वर्ग्यं च परत्रापि तस्मात्तत्परिवर्जयेत् ॥ ८.१२७॥
adharmadaṇḍanaṃ loke yaśoghnaṃ kīrtināśanam | asvargyaṃ ca paratrāpi tasmāttatparivarjayet || 8.127||
8.127. Unjust punishment destroys reputation among men, and fame (after death), and causes even in the next world the loss of heaven; let him, therefore, beware of (inflicting) it.
अदण्ड्यान् दण्डयन् राजा दण्ड्यांश्चैवाप्यदण्डयन् । अयशो महदाप्नोति नरकं चैव गच्छति ॥ ८.१२८॥
adaṇḍyān daṇḍayan rājā daṇḍyāṃścaivāpyadaṇḍayan | ayaśo mahadāpnoti narakaṃ caiva gacchati || 8.128||
8.128. A king who punishes those who do not deserve it, and punishes not those who deserve it, brings great infamy on himself and (after death) sinks into hell.
वाग्दण्डं प्रथमं कुर्याद्धिग्दण्डं तदनन्तरम् । तृतीयं धनदण्डं तु वधदण्डमतः परम् ॥ ८.१२९॥
vāgdaṇḍaṃ prathamaṃ kuryāddhigdaṇḍaṃ tadanantaram | tṛtīyaṃ dhanadaṇḍaṃ tu vadhadaṇḍamataḥ param || 8.129||
8.129. Let him punish first by (gentle) admonition, afterwards by (harsh) reproof, thirdly by a fine, after that by corporal chastisement.
वधेनापि यदा त्वेतान्निग्रहीतुं न शक्नुयात् । तदेषु सर्वमप्येतत्प्रयुञ्जीत चतुष्टयम् ॥ ८.१३० - ढ॥
vadhenāpi yadā tvetānnigrahītuṃ na śaknuyāt | tadeṣu sarvamapyetatprayuñjīta catuṣṭayam || 8.130||
8.130. But when he cannot restrain such (offenders) even by corporal punishment, then let him apply to them even all the four (modes cojointly).
लोकसंव्यवहारार्थं याः संज्ञाः प्रथिता भुवि । ताम्ररूप्यसुवर्णानां ताः प्रवक्ष्याम्यशेषतः ॥ ८.१३१॥
lokasaṃvyavahārārthaṃ yāḥ saṃjñāḥ prathitā bhuvi | tāmrarūpyasuvarṇānāṃ tāḥ pravakṣyāmyaśeṣataḥ || 8.131||
8.131. Those technical names of (certain quantities of) copper, silver, and gold, which are generally used on earth for the purpose of business transactions among men, I will fully declare.
जालान्तरगते भानौ यत्सूक्ष्मं दृश्यते रजः । प्रथमं तत्प्रमाणानां त्रसरेणुं प्रचक्षते ॥ ८.१३२॥
jālāntaragate bhānau yatsūkṣmaṃ dṛśyate rajaḥ | prathamaṃ tatpramāṇānāṃ trasareṇuṃ pracakṣate || 8.132||
8.132. The very small mote which is seen when the sun shines through a lattice, they declare (to be) the least of (all) quantities and (to be called) a trasarenu (a floating particle of dust).
त्रसरेणवोऽष्टौ विज्ञेया लिक्षैका परिमाणतः । ता राजसर्षपस्तिस्रस्ते त्रयो गौरसर्षपः ॥ ८.१३३॥
trasareṇavo'ṣṭau vijñeyā likṣaikā parimāṇataḥ | tā rājasarṣapastisraste trayo gaurasarṣapaḥ || 8.133||
8.133. Know (that) eight trasarenus (are equal) in bulk (to) a liksha (the egg of a louse), three of those to one grain of black mustard (ragasarshapa), and three of the latter to a white mustard-seed.
सर्षपाः षट् यवो मध्यस्त्रियवं त्वेककृष्णलम् । पञ्चकृष्णलको माषस्ते सुवर्णस्तु षोडश ॥ ८.१३४॥
sarṣapāḥ ṣaṭ yavo madhyastriyavaṃ tvekakṛṣṇalam | pañcakṛṣṇalako māṣaste suvarṇastu ṣoḍaśa || 8.134||
8.134. Six grains of white mustard are one middle-sized barley-corn, and three barley-corns one krishnala (raktika, or gunga-berry); five krishnalas are one masha (bean), and sixteen of those one suvarna.
पलं सुवर्णाश्चत्वारः पलानि धरणं दश । द्वे कृष्णले समधृते विज्ञेयो रूप्यमाषकः ॥ ८.१३५॥
palaṃ suvarṇāścatvāraḥ palāni dharaṇaṃ daśa | dve kṛṣṇale samadhṛte vijñeyo rūpyamāṣakaḥ || 8.135||
8.135. Four suvarnas are one pala, and ten palas one dharana; two krishnalas (of silver), weighed together, must be considered one mashaka of silver.
ते षोडश स्याद्धरणं पुराणश्चैव राजतः । कार्षापणस्तु विज्ञेयस्ताम्रिकः कार्षिकः पणः ॥ ८.१३६॥
te ṣoḍaśa syāddharaṇaṃ purāṇaścaiva rājataḥ | kārṣāpaṇastu vijñeyastāmrikaḥ kārṣikaḥ paṇaḥ || 8.136||
8.136. Sixteen of those make a silver dharana, or purana; but know (that) a karsha of copper is a karshapana, or pana.
धरणानि दश ज्ञेयः शतमानस्तु राजतः । चतुःसौवर्णिको निष्को विज्ञेयस्तु प्रमाणतः ॥ ८.१३७॥
dharaṇāni daśa jñeyaḥ śatamānastu rājataḥ | catuḥsauvarṇiko niṣko vijñeyastu pramāṇataḥ || 8.137||
8.137. Know (that) ten dharanas of silver make one satamana; four suvarnas must be considered (equal) in weight to a nishka.
पणानां द्वे शते सार्धे प्रथमः साहसः स्मृतः । मध्यमः पञ्च विज्ञेयः सहस्रं त्वेव चोत्तमः ॥ ८.१३८॥
paṇānāṃ dve śate sārdhe prathamaḥ sāhasaḥ smṛtaḥ | madhyamaḥ pañca vijñeyaḥ sahasraṃ tveva cottamaḥ || 8.138||
8.138. Two hundred and fifty panas are declared (to be) the first (or lowest) amercement, five (hundred) are considered as the mean (or middlemost), but one thousand as the highest.
ऋणे देये प्रतिज्ञाते पञ्चकं शतमर्हति । अपह्नवे तद्द्विगुणं तन् मनोरनुशासनम् ॥ ८.१३९॥
ṛṇe deye pratijñāte pañcakaṃ śatamarhati | apahnave taddviguṇaṃ tan manoranuśāsanam || 8.139||
8.139. A debt being admitted as due, (the defendant) shall pay five in the hundred (as a fine), if it be denied (and proved) twice as much; that is the teaching of Manu.
वसिष्ठविहितां वृद्धिं सृजेद्वित्तविवर्धिनीम् । अशीतिभागं गृह्णीयान् मासाद्वार्धुषिकः शते ॥ ८.१४०॥
vasiṣṭhavihitāṃ vṛddhiṃ sṛjedvittavivardhinīm | aśītibhāgaṃ gṛhṇīyān māsādvārdhuṣikaḥ śate || 8.140||
8.140. A money-lender may stipulate as an increase of his capital, for the interest, allowed by Vasishtha, and take monthly the eightieth part of a hundred.
द्विकं शतं वा गृह्णीयात्सतां धर्ममनुस्मरन् । द्विकं शतं हि गृह्णानो न भवत्यर्थकिल्बिषी ॥ ८.१४१॥
dvikaṃ śataṃ vā gṛhṇīyātsatāṃ dharmamanusmaran | dvikaṃ śataṃ hi gṛhṇāno na bhavatyarthakilbiṣī || 8.141||
8.141. Or, remembering the duty of good men, he may take two in the hundred (by the month), for he who takes two in the hundred becomes not a sinner for gain.
द्विकं त्रिकं चतुष्कं च पञ्चकं च शतं समम् । मासस्य वृद्धिं गृह्णीयाद्वर्णानामनुपूर्वशः ॥ ८.१४२॥
dvikaṃ trikaṃ catuṣkaṃ ca pañcakaṃ ca śataṃ samam | māsasya vṛddhiṃ gṛhṇīyādvarṇānāmanupūrvaśaḥ || 8.142||
8.142. Just two in the hundred, three, four, and five (and not more), he may take as monthly interest according to the order of the castes (varna).
न त्वेवाधौ सोपकारे कौसीदीं वृद्धिमाप्नुयात् । न चाधेः कालसंरोधात्निसर्गोऽस्ति न विक्रयः ॥ ८.१४३॥
na tvevādhau sopakāre kausīdīṃ vṛddhimāpnuyāt | na cādheḥ kālasaṃrodhātnisargo'sti na vikrayaḥ || 8.143||
8.143. But if a beneficial pledge (i.e. one from which profit accrues, has been given), he shall receive no interest on the loan; nor can he, after keeping (such) a pledge for a very long time, give or sell it.
न भोक्तव्यो बलादाधिर्भुञ्जानो वृद्धिमुत्सृजेत् । मूल्येन तोषयेच्चैनमाधिस्तेनोऽन्यथा भवेत् ॥ ८.१४४॥
na bhoktavyo balādādhirbhuñjāno vṛddhimutsṛjet | mūlyena toṣayeccainamādhisteno'nyathā bhavet || 8.144||
8.144. A pledge (to be kept only) must not be used by force, (the creditor), so using it, shall give up his (whole) interest, or, (if it has been spoilt by use) he shall satisfy the (owner) by (paying its) original price; else he
आधिश्चोपनिधिश्चोभौ न कालात्ययमर्हतः । अवहार्यौ भवेतां तौ दीर्घकालमवस्थितौ ॥ ८.१४५॥
ādhiścopanidhiścobhau na kālātyayamarhataḥ | avahāryau bhavetāṃ tau dīrghakālamavasthitau || 8.145||
commits a theft of the pledge.
सम्प्रीत्या भुज्यमानानि न नश्यन्ति कदा चन । धेनुरुष्ट्रो वहन्नश्वो यश्च दम्यः प्रयुज्यते ॥ ८.१४६॥
samprītyā bhujyamānāni na naśyanti kadā cana | dhenuruṣṭro vahannaśvo yaśca damyaḥ prayujyate || 8.146||
8.145. Neither a pledge nor a deposit can be lost by lapse of time; they are both recoverable, though they have remained long (with the bailee).
यत्किं चिद्दशवर्षाणि संनिधौ प्रेक्षते धनी । भुज्यमानं परैस्तूष्णीं न स तत्लब्धुमर्हति ॥ ८.१४७॥
yatkiṃ ciddaśavarṣāṇi saṃnidhau prekṣate dhanī | bhujyamānaṃ paraistūṣṇīṃ na sa tatlabdhumarhati || 8.147||
8.146. Things used with friendly assent, a cow, a camel, a riding-horse, and (a beast) made over for breaking in, are never lost (to the owner).
अजडश्चेदपोगण्डो विषये चास्य भुज्यते । भग्नं तद्व्यवहारेण भोक्ता तद्धनमर्हति॥ ८.१४८॥
ajaḍaścedapogaṇḍo viṣaye cāsya bhujyate | bhagnaṃ tadvyavahāreṇa bhoktā taddhanamarhati|| 8.148||
8.147. (But in general) whatever (chattel) an owner sees enjoyed by others during ten years, while, though present, he says nothing, that (chattel) he shall not recover.
आधिः सीमा बालधनं निक्षेपौपनिधी स्त्रियः । राजस्वं श्रोत्रियस्वं च न भोगेन प्रणश्यति ॥ ८.१४९॥
ādhiḥ sīmā bāladhanaṃ nikṣepaupanidhī striyaḥ | rājasvaṃ śrotriyasvaṃ ca na bhogena praṇaśyati || 8.149||
8.148. If (the owner is) neither an idiot nor a minor and if (his chattel) is enjoyed (by another) before his eyes, it is lost to him by law; the adverse possessor shall retain that property.
यः स्वामिनाऽननुज्ञातमाधिं भूङ्क्तेऽविचक्षणः । तेनार्धवृद्धिर्मोक्तव्या तस्य भोगस्य निष्कृतिः ॥ ८.१५०॥
yaḥ svāminā'nanujñātamādhiṃ bhūṅkte'vicakṣaṇaḥ | tenārdhavṛddhirmoktavyā tasya bhogasya niṣkṛtiḥ || 8.150||
8.149. A pledge, a boundary, the property of infants, an (open) deposit, a sealed deposit, women, the property of the king and the wealth of a Srotriya are not lost in consequence of (adverse) enjoyment.
कुसीदवृद्धिर्द्वैगुण्यं नात्येति सकृदाहृता । धान्ये सदे लवे वाह्ये नातिक्रामति पञ्चताम् ॥ ८.१५१॥
kusīdavṛddhirdvaiguṇyaṃ nātyeti sakṛdāhṛtā | dhānye sade lave vāhye nātikrāmati pañcatām || 8.151||
8.150. The fool who uses a pledge without the permission of the owner, shall remit half of his interest, as a
कृतानुसारादधिका व्यतिरिक्ता न सिध्यति । कुसीदपथमाहुस्तं पञ्चकं शतमर्हति ॥ ८.१५२॥
kṛtānusārādadhikā vyatiriktā na sidhyati | kusīdapathamāhustaṃ pañcakaṃ śatamarhati || 8.152||
compensation for (such) use.
नातिसांवत्सरीं वृद्धिं न चादृष्टां पुनर्हरेत् । चक्रवृद्धिः कालवृद्धिः कारिता कायिका च या ॥ ८.१५३॥
nātisāṃvatsarīṃ vṛddhiṃ na cādṛṣṭāṃ punarharet | cakravṛddhiḥ kālavṛddhiḥ kāritā kāyikā ca yā || 8.153||
8.151. In money transactions interest paid at one time (not by instalments) shall never exceed the double (of the principal); on grain, fruit, wool or hair, (and) beasts of burden it must not be more than five times (the original amount).
ऋणं दातुमशक्तो यः कर्तुमिच्छेत्पुनः क्रियाम् । स दत्त्वा निर्जितां वृद्धिं करणं परिवर्तयेत् ॥ ८.१५४॥
ṛṇaṃ dātumaśakto yaḥ kartumicchetpunaḥ kriyām | sa dattvā nirjitāṃ vṛddhiṃ karaṇaṃ parivartayet || 8.154||
8.152. Stipulated interest beyond the legal rate, being against (the law), cannot be recovered; they call that a usurious way (of lending); (the lender) is (in no case) entitled to (more than) five in the hundred.
अदर्शयित्वा तत्रैव हिरण्यं परिवर्तयेत् । यावती सम्भवेद्वृद्धिस्तावतीं दातुमर्हति ॥ ८.१५५ - अ॥
adarśayitvā tatraiva hiraṇyaṃ parivartayet | yāvatī sambhavedvṛddhistāvatīṃ dātumarhati || 8.155||
8.153. Let him not take interest beyond the year, nor such as is unapproved, nor compound interest, periodical interest, stipulated interest, and corporal interest.8.154. He who, unable to pay a debt (at the fixed time), wishes to make a new contract, may renew the agreement, after paying the interest which is due.
चक्रवृद्धिं समारूढो देशकालव्यवस्थितः । अतिक्रामन् देशकालौ न तत्फलमवाप्नुयात् ॥ ८.१५६॥
cakravṛddhiṃ samārūḍho deśakālavyavasthitaḥ | atikrāman deśakālau na tatphalamavāpnuyāt || 8.156||
8.155. If he cannot pay the money (due as interest), he may insert it in the renewed (agreement); he must pay as much interest as may be due.
समुद्रयानकुशला देशकालार्थदर्शिनः । स्थापयन्ति तु यां वृद्धिं सा तत्राधिगमं प्रति ॥ ८.१५७॥
samudrayānakuśalā deśakālārthadarśinaḥ | sthāpayanti tu yāṃ vṛddhiṃ sā tatrādhigamaṃ prati || 8.157||
8.156. He who has made a contract to carry goods by a wheeled carriage for money and has agreed to a certain place or time, shall not reap that reward, if he does not keep to the place and the time (stipulated).8.157. Whatever rate men fix, who are expert in sea-voyages and able to calculate (the profit) according to the place, the time, and the objects (carried), that (has legal force) in such cases with respect to the payment (to be made).
यो यस्य प्रतिभूस्तिष्ठेद्दर्शनायैह मानवः । अदर्शयन् स तं तस्य प्रयच्छेत्स्वधनादृणम् ॥ ८.१५८॥
yo yasya pratibhūstiṣṭheddarśanāyaiha mānavaḥ | adarśayan sa taṃ tasya prayacchetsvadhanādṛṇam || 8.158||
8.158. The man who becomes a surety in this (world) for the appearance of a (debtor), and produces him not, shall pay the debt out of his own property.
प्रातिभाव्यं वृथादानमाक्षिकं सौरिकां च यत् । दण्डशुल्कावशेषं च न पुत्रो दातुमर्हति ॥ ८.१५९॥
prātibhāvyaṃ vṛthādānamākṣikaṃ saurikāṃ ca yat | daṇḍaśulkāvaśeṣaṃ ca na putro dātumarhati || 8.159||
8.159. But money due by a surety, or idly promised, or lost at play, or due for spirituous liquor, or what remains unpaid of a fine and a tax or duty, the son (of the party owing it) shall not be obliged to pay.
दर्शनप्रातिभाव्ये तु विधिः स्यात्पूर्वचोदितः । दानप्रतिभुवि प्रेते दायादानपि दापयेत् ॥ ८.१६०॥
darśanaprātibhāvye tu vidhiḥ syātpūrvacoditaḥ | dānapratibhuvi prete dāyādānapi dāpayet || 8.160||
8.160. This just mentioned rule shall apply to the case of a surety for appearance (only); if a surety for payment should die, the (judge) may compel even his heirs to discharge the debt.
अदातरि पुनर्दाता विज्ञातप्रकृतावृणम् । पश्चात्प्रतिभुवि प्रेते परीप्सेत्केन हेतुना ॥ ८.१६१॥
adātari punardātā vijñātaprakṛtāvṛṇam | paścātpratibhuvi prete parīpsetkena hetunā || 8.161||
8.161. On what account then is it that after the death of a surety other than for payment, whose affairs are fully known, the creditor may (in some cases) afterwards demand the debt (of the heirs)?
निरादिष्टधनश्चेत्तु प्रतिभूः स्यादलंधनः । स्वधनादेव तद्दद्यान्निरादिष्ट इति स्थितिः ॥ ८.१६२॥
nirādiṣṭadhanaścettu pratibhūḥ syādalaṃdhanaḥ | svadhanādeva taddadyānnirādiṣṭa iti sthitiḥ || 8.162||
8.162. If the surety had received money (from him for whom he stood bail) and had money enough (to pay), then (the heir of him) who received it, shall pay (the debt) out of his property; that is the settled rule.
मत्तोन्मत्तार्ताध्यधीनैर्बालेन स्थविरेण वा । असम्बद्धकृतश्चैव व्यवहारो न सिध्यति ॥ ८.१६३॥
mattonmattārtādhyadhīnairbālena sthavireṇa vā | asambaddhakṛtaścaiva vyavahāro na sidhyati || 8.163||
8.163. A contract made by a person intoxicated, or insane, or grievously disordered (by disease and so forth), or wholly dependent, by an infant or very aged man, or by an unauthorised (party) is invalid.
सत्या न भाषा भवति यद्यपि स्यात्प्रतिष्ठिता । बहिश्चेद्भाष्यते धर्मात्नियताद्व्यवहारिकात् ॥ ८.१६४॥
satyā na bhāṣā bhavati yadyapi syātpratiṣṭhitā | bahiścedbhāṣyate dharmātniyatādvyavahārikāt || 8.164||
8.164. That agreement which has been made contrary to the law or to the settled usage (of the virtuous), can have no legal force, though it be established (by proofs).
योगाधमनविक्रीतं योगदानप्रतिग्रहम् । यत्र वाऽप्युपधिं पश्येत्तत्सर्वं विनिवर्तयेत् ॥ ८.१६५॥
yogādhamanavikrītaṃ yogadānapratigraham | yatra vā'pyupadhiṃ paśyettatsarvaṃ vinivartayet || 8.165||
8.165. A fraudulent mortgage or sale, a fraudulent gift or acceptance, and (any transaction) where he detects fraud, the (judge) shall declare null and void.
ग्रहीता यदि नष्टः स्यात्कुटुम्बार्थे कृतो व्ययः । दातव्यं बान्धवैस्तत्स्यात्प्रविभक्तैरपि स्वतः ॥ ८.१६६॥
grahītā yadi naṣṭaḥ syātkuṭumbārthe kṛto vyayaḥ | dātavyaṃ bāndhavaistatsyātpravibhaktairapi svataḥ || 8.166||
8.166. If the debtor be dead and (the money borrowed) was expended for the family, it must be paid by the relatives out of their own estate even if they are divided.
कुटुम्बार्थेऽध्यधीनोऽपि व्यवहारं यमाचरेत् । स्वदेशे वा विदेशे वा तं ज्यायान्न विचालयेत् ॥ ८.१६७॥
kuṭumbārthe'dhyadhīno'pi vyavahāraṃ yamācaret | svadeśe vā videśe vā taṃ jyāyānna vicālayet || 8.167||
8.167. Should even a person wholly dependent make a contract for the behoof of the family, the master (of the house), whether (living) in his own country or abroad, shall not rescind it.
बलाद्दत्तं बलाद्भुक्तं बलाद्यच्चापि लेखितम् । सर्वान् बलकृतानर्थानकृतान् मनुरब्रवीत् ॥ ८.१६८॥
balāddattaṃ balādbhuktaṃ balādyaccāpi lekhitam | sarvān balakṛtānarthānakṛtān manurabravīt || 8.168||
8.168. What is given by force, what is enjoyed by force, also what has been caused to be written by force, and all other transactions done by force, Manu has declared void.
त्रयः परार्थे क्लिश्यन्ति साक्षिणः प्रतिभूः कुलम् । चत्वारस्तूपचीयन्ते विप्र आढ्यो वणिङ्नृपः ॥ ८.१६९॥
trayaḥ parārthe kliśyanti sākṣiṇaḥ pratibhūḥ kulam | catvārastūpacīyante vipra āḍhyo vaṇiṅnṛpaḥ || 8.169||
8.169. Three suffer for the sake of others, witnesses, a surety, and judges; but four enrich themselves (through others), a Brahmana, a money-lender, a merchant, and a king.
अनादेयं नाददीत परिक्षीणोऽपि पार्थिवः । न चादेयं समृद्धोऽपि सूक्ष्ममप्यर्थमुत्सृजेत् ॥ ८.१७०॥
anādeyaṃ nādadīta parikṣīṇo'pi pārthivaḥ | na cādeyaṃ samṛddho'pi sūkṣmamapyarthamutsṛjet || 8.170||
8.170. No king, however indigent, shall take anything that ought not to be taken, nor shall he, however wealthy, decline taking that which he ought to take, be it ever so small.
अनादेयस्य चादानादादेयस्य च वर्जनात् । दौर्बल्यं ख्याप्यते राज्ञः स प्रेत्यैह च नश्यति ॥ ८.१७१॥
anādeyasya cādānādādeyasya ca varjanāt | daurbalyaṃ khyāpyate rājñaḥ sa pretyaiha ca naśyati || 8.171||
8.171. In consequence of his taking what ought not to be taken, or of his refusing what ought to be received, a king will be accused of weakness and perish in this (world) and after death.
स्वादानाद्वर्णसंसर्गात्त्वबलानां च रक्षणात् । बलं सञ्जायते राज्ञः स प्रेत्यैह च वर्धते ॥ ८.१७२॥
svādānādvarṇasaṃsargāttvabalānāṃ ca rakṣaṇāt | balaṃ sañjāyate rājñaḥ sa pretyaiha ca vardhate || 8.172||
8.172. By taking his due, by preventing the confusion of the castes (varna), and by protecting the weak, the power of the king grows, and he prospers in this (world) and after death.
तस्माद्यम इव स्वामी स्वयं हित्वा प्रियाप्रिये । वर्तेत याम्यया वृत्त्या जितक्रोधो जितेन्द्रियः ॥ ८.१७३॥
tasmādyama iva svāmī svayaṃ hitvā priyāpriye | varteta yāmyayā vṛttyā jitakrodho jitendriyaḥ || 8.173||
8.173. Let the prince, therefore, like Yama, not heeding his own likings and dislikings, behave exactly like Yama, suppressing his anger and controlling himself.
यस्त्वधर्मेण कार्याणि मोहात्कुर्यान्नराधिपः । अचिरात्तं दुरात्मानं वशे कुर्वन्ति शत्रवः ॥ ८.१७४॥
yastvadharmeṇa kāryāṇi mohātkuryānnarādhipaḥ | acirāttaṃ durātmānaṃ vaśe kurvanti śatravaḥ || 8.174||
8.174. But that evil-minded king who in his folly decides causes unjustly, his enemies soon subjugate.
कामक्रोधौ तु संयम्य योऽर्थान् धर्मेण पश्यति । प्रजास्तमनुवर्तन्ते समुद्रमिव सिन्धवः ॥ ८.१७५॥
kāmakrodhau tu saṃyamya yo'rthān dharmeṇa paśyati | prajāstamanuvartante samudramiva sindhavaḥ || 8.175||
8.175. If, subduing love and hatred, he decides the causes according to the law, (the hearts of) his subjects turn towards him as the rivers (run) towards the ocean.
यः साधयन्तं छन्देन वेदयेद्धनिकं नृपे । स राज्ञा तत्चतुर्भागं दाप्यस्तस्य च तद्धनम् ॥ ८.१७६॥
yaḥ sādhayantaṃ chandena vedayeddhanikaṃ nṛpe | sa rājñā tatcaturbhāgaṃ dāpyastasya ca taddhanam || 8.176||
8.176. (The debtor) who complains to the king that his creditor recovers (the debt) independently (of the court), shall be compelled by the king to pay (as a fine) one quarter (of the sum) and to his (creditor) the money(due).
कर्मणाऽपि समं कुर्याद्धनिकायाधमर्णिकः । समोऽवकृष्टजातिस्तु दद्यात्श्रेयांस्तु तत्शनैः ॥ ८.१७७॥
karmaṇā'pi samaṃ kuryāddhanikāyādhamarṇikaḥ | samo'vakṛṣṭajātistu dadyātśreyāṃstu tatśanaiḥ || 8.177||
8.177. Even by (personal) labour shall the debtor make good (what he owes) to his creditor, if he be of the same caste or of a lower one; but a (debtor) of a higher caste shall pay it gradually (when he earns something).
अनेन विधिना राजा मिथो विवदतां नृणाम् । साक्षिप्रत्ययसिद्धानि कार्याणि समतां नयेत् ॥ ८.१७८॥
anena vidhinā rājā mitho vivadatāṃ nṛṇām | sākṣipratyayasiddhāni kāryāṇi samatāṃ nayet || 8.178||
8.178. According to these rules let the king equitably decide between men, who dispute with each other the matters, which are proved by witnesses and (other) evidence.
कुलजे वृत्तसम्पन्ने धर्मज्ञे सत्यवादिनि । महापक्षे धनिन्यार्ये निक्षेपं निक्षिपेद्बुधः ॥ ८.१७९॥
kulaje vṛttasampanne dharmajñe satyavādini | mahāpakṣe dhaninyārye nikṣepaṃ nikṣipedbudhaḥ || 8.179||
8.179. A se nsible man should make a deposit (only) with a person of (good) family, of good conduct, well acquainted with the law, veracious, having many relatives, wealthy, and honourable (arya).
यो यथा निक्षिपेद्धस्ते यमर्थं यस्य मानवः । स तथैव ग्रहीतव्यो यथा दायस्तथा ग्रहः ॥ ८.१८०॥
yo yathā nikṣipeddhaste yamarthaṃ yasya mānavaḥ | sa tathaiva grahītavyo yathā dāyastathā grahaḥ || 8.180||
8.180. In whatever manner a person shall deposit anything in the hands of another, in the same manner ought the same thing to be received back (by the owner); as the delivery (was, so must be) the re-delivery.
यो निक्षेपं याच्यमानो निक्षेप्तुर्न प्रयच्छति । स याच्यः प्राड्विवाकेन तत्निक्षेप्तुरसंनिधौ ॥ ८.१८१॥
yo nikṣepaṃ yācyamāno nikṣepturna prayacchati | sa yācyaḥ prāḍvivākena tatnikṣepturasaṃnidhau || 8.181||
8.181. He who restores not his deposit to the depositor at his request, may be tried by the judge in the depositor’s absence.
साक्ष्यभावे प्रणिधिभिर्वयोरूपसमन्वितैः । अपदेशैश्च संन्यस्य हिरण्यं तस्य तत्त्वतः ॥ ८.१८२ - इ॥
sākṣyabhāve praṇidhibhirvayorūpasamanvitaiḥ | apadeśaiśca saṃnyasya hiraṇyaṃ tasya tattvataḥ || 8.182||
8.182. On failure of witnesses let the (judge) actually deposit gold with that (defendant) under some pretext or other through spies of suitable age and appearance (and afterwards demand it back).
स यदि प्रतिपद्येत यथान्यस्तं यथाकृतम् । न तत्र विद्यते किं चिद्यत्परैरभियुज्यते ॥ ८.१८३॥
sa yadi pratipadyeta yathānyastaṃ yathākṛtam | na tatra vidyate kiṃ cidyatparairabhiyujyate || 8.183||
8.183. If the (defendant) restores it in the manner and shape in which it was bailed, there is nothing (of that description) in his hands, for which others accuse him.
तेषां न दद्याद्यदि तु तधिरण्यं यथाविधि । उभौ निगृह्य दाप्यः स्यादिति धर्मस्य धारणा ॥ ८.१८४॥
teṣāṃ na dadyādyadi tu tadhiraṇyaṃ yathāvidhi | ubhau nigṛhya dāpyaḥ syāditi dharmasya dhāraṇā || 8.184||
8.184. But if he restores not that gold, as be ought, to those (spies), then he shall be compelled by force to restore both (deposits); that is a settled rule of law.
निक्षेपोपनिधी नित्यं न देयौ प्रत्यनन्तरे । नश्यतो विनिपाते तावनिपाते त्वनाशिनौ ॥ ८.१८५॥
nikṣepopanidhī nityaṃ na deyau pratyanantare | naśyato vinipāte tāvanipāte tvanāśinau || 8.185||
8.185. An open or a sealed deposit must never be returned to a near relative (of the depositor during the latter’s lifetime); for if (the recipient) dies (without delivering them), they are lost, but if he does not die, they are not lost.
स्वयमेव तु यौ दद्यान् मृतस्य प्रत्यनन्तरे । न स राज्ञाऽभियोक्तव्यो न निक्षेप्तुश्च बन्धुभिः ॥ ८.१८६॥
svayameva tu yau dadyān mṛtasya pratyanantare | na sa rājñā'bhiyoktavyo na nikṣeptuśca bandhubhiḥ || 8.186||
8.186. But (a depositary) who of his own accord returns them to a near relative of a deceased (depositor), must not be harassed (about them) by the king or by the depositor’s relatives.
अच्छलेनैव चान्विच्छेत्तमर्थं प्रीतिपूर्वकम् । विचार्य तस्य वा वृत्तं साम्नैव परिसाधयेत् ॥ ८.१८७॥
acchalenaiva cānvicchettamarthaṃ prītipūrvakam | vicārya tasya vā vṛttaṃ sāmnaiva parisādhayet || 8.187||
8.187. And (in doubtful cases) he should try to obtain that object by friendly means, without (having recourse to) artifice, or having inquired into (depositary’s) conduct, he should settle (the matter) with gentle means.
निक्षेपेष्वेषु सर्वेषु विधिः स्यात्परिसाधने । समुद्रे नाप्नुयात्किं चिद्यदि तस्मान्न संहरेत् ॥ ८.१८८॥
nikṣepeṣveṣu sarveṣu vidhiḥ syātparisādhane | samudre nāpnuyātkiṃ cidyadi tasmānna saṃharet || 8.188||
8.188. Such is the rule for obtaining back all those open deposits; in the case of a sealed deposit (the depositary) shall incur no (censure), unless he has taken out something.
चौरैर्हृतं जलेनोढमग्निना दग्धमेव वा । न दद्याद्यदि तस्मात्स न संहरति किं चन ॥ ८.१८९॥
caurairhṛtaṃ jalenoḍhamagninā dagdhameva vā | na dadyādyadi tasmātsa na saṃharati kiṃ cana || 8.189||
8.189. (A deposit) which has been stolen by thieves or washed away by water or burned by fire, (the bailee) shall not make it good, unless he took part of it (for himself).
निक्षेपस्यापहर्तारमनिक्षेप्तारमेव च । सर्वैरुपायैरन्विच्छेत्शपथैश्चैव वैदिकैः ॥ ८.१९०॥
nikṣepasyāpahartāramanikṣeptārameva ca | sarvairupāyairanvicchetśapathaiścaiva vaidikaiḥ || 8.190||
8.190. Him who appropriates a deposit and him (who asks for it) without having made it, (the judge) shall try by all (sorts of) means, and by the oaths prescribed in the Veda.
यो निक्षेपं नार्पयति यश्चानिक्षिप्य याचते । तावुभौ चौरवत्शास्यौ दाप्यौ वा तत्समं दमम् ॥ ८.१९१॥
yo nikṣepaṃ nārpayati yaścānikṣipya yācate | tāvubhau cauravatśāsyau dāpyau vā tatsamaṃ damam || 8.191||
8.191. He who does not return a deposit and he who demands what he never bailed shall both be punished like thieves, or be compelled to pay a fine equal (to the value of the object retained or claimed).
निक्षेपस्यापहर्तारं तत्समं दापयेद्दमम् । तथोपनिधिहर्तारमविशेषेण पार्थिवः ॥ ८.१९२॥
nikṣepasyāpahartāraṃ tatsamaṃ dāpayeddamam | tathopanidhihartāramaviśeṣeṇa pārthivaḥ || 8.192||
8.192. The king should compel him who does not restore an open deposit, and in like manner him who retains a sealed deposit, to pay a fine equal (to its value).
उपधाभिश्च यः कश्चित्परद्रव्यं हरेन्नरः । ससहायः स हन्तव्यः प्रकाशं विविधैर्वधैः ॥ ८.१९३॥
upadhābhiśca yaḥ kaścitparadravyaṃ harennaraḥ | sasahāyaḥ sa hantavyaḥ prakāśaṃ vividhairvadhaiḥ || 8.193||
8.193. That man who by false pretences may possess himself of another’s property, shall be publicly punished by various (modes of) corporal (or capital) chastisement, together with his accomplices.
निक्षेपो यः कृतो येन यावांश्च कुलसंनिधौ । तावानेव स विज्ञेयो विब्रुवन् दण्डमर्हति ॥ ८.१९४॥
nikṣepo yaḥ kṛto yena yāvāṃśca kulasaṃnidhau | tāvāneva sa vijñeyo vibruvan daṇḍamarhati || 8.194||
8.194. If a deposit of a particular description or quantity is bailed by anybody in the presence of a number (of witnesses), it must be known to be of that particular (description and quantity; the depositary) who makes a false statement (regarding it) is liable to a fine.
मिथो दायः कृतो येन गृहीतो मिथ एव वा । मिथ एव प्रदातव्यो यथा दायस्तथा ग्रहः ॥ ८.१९५॥
mitho dāyaḥ kṛto yena gṛhīto mitha eva vā | mitha eva pradātavyo yathā dāyastathā grahaḥ || 8.195||
8.195. But if anything is delivered or received privately, it must be privately returned; as the bailment (was, so should be) the re-delivery.
निक्षिप्तस्य धनस्यैवं प्रीत्योपनिहितस्य च । राजा विनिर्णयं कुर्यादक्षिण्वन्न्यासधारिणम् ॥ ८.१९६॥
nikṣiptasya dhanasyaivaṃ prītyopanihitasya ca | rājā vinirṇayaṃ kuryādakṣiṇvannyāsadhāriṇam || 8.196||
8.196. Thus let the king decide (causes) concerning a deposit and a friendly loan (for use) without showing (undue) rigour to the depositary.
विक्रीणीते परस्य स्वं योऽस्वामी स्वाम्यसंमतः । न तं नयेत साक्ष्यं तु स्तेनमस्तेनमानिनम् ॥ ८.१९७॥
vikrīṇīte parasya svaṃ yo'svāmī svāmyasaṃmataḥ | na taṃ nayeta sākṣyaṃ tu stenamastenamāninam || 8.197||
8.197. If anybody sells the property of another man, without being the owner and without the assent of the owner, the (judge) shall not admit him who is a thief, though he may not consider himself as a thief, as a witness (in any case).
अवहार्यो भवेत्चैव सान्वयः षट्शतं दमम् । निरन्वयोऽनपसरः प्राप्तः स्याच्चौरकिल्बिषम् ॥ ८.१९८॥
avahāryo bhavetcaiva sānvayaḥ ṣaṭśataṃ damam | niranvayo'napasaraḥ prāptaḥ syāccaurakilbiṣam || 8.198||
8.198. If the (offender) is a kinsman (of the owner), he shall be fined six hundred panas; if he is not a kinsman, nor has any excuse, he shall be guilty of theft.
अस्वामिना कृतो यस्तु दायो विक्रय एव वा । अकृतः स तु विज्ञेयो व्यवहारे यथा स्थितिः ॥ ८.१९९॥
asvāminā kṛto yastu dāyo vikraya eva vā | akṛtaḥ sa tu vijñeyo vyavahāre yathā sthitiḥ || 8.199||
8.199. A gift or sale, made by anybody else but the owner, must be considered as null and void, according to the rule in judicial proceedings.
सम्भोगो दृश्यते यत्र न दृश्येतागमः क्व चित् । आगमः कारणं तत्र न सम्भोग इति स्थितिः ॥ ८.२००॥
sambhogo dṛśyate yatra na dṛśyetāgamaḥ kva cit | āgamaḥ kāraṇaṃ tatra na sambhoga iti sthitiḥ || 8.200||
8.200. Where possession is evident, but no title is perceived, there the title (shall be) a proof (of ownership), not possession; such is the settled rule.
विक्रयाद्यो धनं किं चिद्गृह्णीयात्कुलसंनिधौ । क्रयेण स विशुद्धं हि न्यायतो लभते धनम् ॥ ८.२०१॥
vikrayādyo dhanaṃ kiṃ cidgṛhṇīyātkulasaṃnidhau | krayeṇa sa viśuddhaṃ hi nyāyato labhate dhanam || 8.201||
8.201. He who obtains a chattel in the market before a number (of witnesses), acquires that chattel with a clear legal title by purchase.
अथ मूलमनाहार्यं प्रकाशक्रयशोधितः । अदण्ड्यो मुच्यते राज्ञा नाष्टिको लभते धनम् ॥ ८.२०२॥
atha mūlamanāhāryaṃ prakāśakrayaśodhitaḥ | adaṇḍyo mucyate rājñā nāṣṭiko labhate dhanam || 8.202||
8.202. If the original (seller) be not producible, (the buyer) being exculpated by a public sale, must be dismissed by the king without punishment, but (the former owner) who lost the chattel shall receive it (back from the buyer).
नान्यदन्येन संसृष्टरूपं विक्रयमर्हति । न चासारं न च न्यूनं न दूरेण तिरोहितम् ॥ ८.२०३॥
nānyadanyena saṃsṛṣṭarūpaṃ vikrayamarhati | na cāsāraṃ na ca nyūnaṃ na dūreṇa tirohitam || 8.203||
8.203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than the proper quantity or weight), nor anything that is not at hand or that is concealed.
अन्यां चेद्दर्शयित्वाऽन्या वोढुः कन्या प्रदीयते । उभे त एकशुल्केन वहेदित्यब्रवीन् मनुः ॥ ८.२०४॥
anyāṃ ceddarśayitvā'nyā voḍhuḥ kanyā pradīyate | ubhe ta ekaśulkena vahedityabravīn manuḥ || 8.204||
8.204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for the same price; that Manu ordained.
नोन्मत्ताया न कुष्ठिन्या न च या स्पृष्टमैथुना । पूर्वं दोषानभिख्याप्य प्रदाता दण्डमर्हति ॥ ८.२०५॥
nonmattāyā na kuṣṭhinyā na ca yā spṛṣṭamaithunā | pūrvaṃ doṣānabhikhyāpya pradātā daṇḍamarhati || 8.205||
8.205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane, or afflicted with leprosy, or have lost her virginity, is not liable to punishment.
ऋत्विग्यदि वृतो यज्ञे स्वकर्म परिहापयेत् । तस्य कर्मानुरूपेण देयोंशः सहकर्तृभिः ॥ ८.२०६॥
ṛtvigyadi vṛto yajñe svakarma parihāpayet | tasya karmānurūpeṇa deyoṃśaḥ sahakartṛbhiḥ || 8.206||
8.206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in proportion to the work (done) shall be given to him by those who work with him.
दक्षिणासु च दत्तासु स्वकर्म परिहापयन् । कृत्स्नमेव लभेतांशमन्येनैव च कारयेत् ॥ ८.२०७॥
dakṣiṇāsu ca dattāsu svakarma parihāpayan | kṛtsnameva labhetāṃśamanyenaiva ca kārayet || 8.207||
8.207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and cause to be performed (what remains) by another (priest).
यस्मिन् कर्मणि यास्तु स्युरुक्ताः प्रत्यङ्गदक्षिणाः । स एव ता आददीत भजेरन् सर्व एव वा ॥ ८.२०८॥
yasmin karmaṇi yāstu syuruktāḥ pratyaṅgadakṣiṇāḥ | sa eva tā ādadīta bhajeran sarva eva vā || 8.208||
8.208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive them, or shall they all share them?
रथं हरेत्चाध्वर्युर्ब्रह्माऽधाने च वाजिनम् । होता वाऽपि हरेदश्वमुद्गाता चाप्यनः क्रये ॥ ८.२०९॥
rathaṃ haretcādhvaryurbrahmā'dhāne ca vājinam | hotā vā'pi haredaśvamudgātā cāpyanaḥ kraye || 8.209||
8.209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agnyadhana) a horse, the Hotri priest shall also take a horse, and the Udgatri the cart, (used) when (the Soma) is purchased.
सर्वेषामर्धिनो मुख्यास्तदर्धेनार्धिनोऽपरे । तृतीयिनस्तृतीयांशाश्चतुर्थांशाश्च पादिनः ॥ ८.२१०॥
sarveṣāmardhino mukhyāstadardhenārdhino'pare | tṛtīyinastṛtīyāṃśāścaturthāṃśāśca pādinaḥ || 8.210||
8.210. The (four) chief priests among all (the sixteen), who are entitled to one half, shall receive a moiety (of the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a fourth a quarter.
सम्भूय स्वानि कर्माणि कुर्वद्भिरिह मानवैः । अनेन विधियोगेन कर्तव्यांशप्रकल्पना ॥ ८.२११॥
sambhūya svāni karmāṇi kurvadbhiriha mānavaiḥ | anena vidhiyogena kartavyāṃśaprakalpanā || 8.211||
8.211. By the application of these principles the allotment of shares must be made among those men who here (below) perform their work conjointly.
धर्मार्थं येन दत्तं स्यात्कस्मै चिद्याचते धनम् । पश्चाच्च न तथा तत्स्यान्न देयं तस्य तद्भवेत् ॥ ८.२१२॥
dharmārthaṃ yena dattaṃ syātkasmai cidyācate dhanam | paścācca na tathā tatsyānna deyaṃ tasya tadbhavet || 8.212||
8.212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift shall be void, if the (money is) afterwards not (used) in the manner (stated).
यदि संसाधयेत्तत्तु दर्पात्लोभेन वा पुनः । राज्ञा दाप्यः सुवर्णं स्यात्तस्य स्तेयस्य निष्कृतिः ॥ ८.२१३॥
yadi saṃsādhayettattu darpātlobhena vā punaḥ | rājñā dāpyaḥ suvarṇaṃ syāttasya steyasya niṣkṛtiḥ || 8.213||
8.213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be compelled by the king to pay one suvarna as an expiation for his theft.
दत्तस्यैषौदिता धर्म्या यथावदनपक्रिया । अत ऊर्ध्वं प्रवक्ष्यामि वेतनस्यानपक्रियाम् ॥ ८.२१४॥
dattasyaiṣauditā dharmyā yathāvadanapakriyā | ata ūrdhvaṃ pravakṣyāmi vetanasyānapakriyām || 8.214||
8.214. Thus the lawful subtraction of a gift has been fully explained; I will next propound (the law for) the non- payment of wages.
भृतो नार्तो न कुर्याद्यो दर्पात्कर्म यथोदितम् । अनार्तो स दण्ड्यः कृष्णलान्यष्टौ न देयं चास्य वेतनम् ॥ ८.२१५॥
bhṛto nārto na kuryādyo darpātkarma yathoditam | anārto sa daṇḍyaḥ kṛṣṇalānyaṣṭau na deyaṃ cāsya vetanam || 8.215||
8.215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to the agreement, shall be fined eight krishnalas and no wages shall be paid to him.
आर्तस्तु कुर्यात्स्वस्थः सन् यथाभाषितमादितः । स दीर्घस्यापि कालस्य तत्लभेतेव वेतनम् ॥ ८.२१६॥
ārtastu kuryātsvasthaḥ san yathābhāṣitamāditaḥ | sa dīrghasyāpi kālasya tatlabheteva vetanam || 8.216||
8.216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agreement, he shall receive his wages even after (the lapse of) a very long time.
यथोक्तमार्तः सुस्थो वा यस्तत्कर्म न कारयेत् । न तस्य वेतनं देयमल्पोनस्यापि कर्मणः ॥ ८.२१७॥
yathoktamārtaḥ sustho vā yastatkarma na kārayet | na tasya vetanaṃ deyamalponasyāpi karmaṇaḥ || 8.217||
8.217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly incomplete.
एष धर्मोऽखिलेनोक्तो वेतनादानकर्मणः । अत ऊर्ध्वं प्रवक्ष्यामि धर्मं समयभेदिनाम् ॥ ८.२१८॥
eṣa dharmo'khilenokto vetanādānakarmaṇaḥ | ata ūrdhvaṃ pravakṣyāmi dharmaṃ samayabhedinām || 8.218||
8.218. Thus the law for the non-payment of wages has been completely stated; I will next explain the law concerning men who break an agreement.
यो ग्रामदेशसङ्घानां कृत्वा सत्येन संविदम् । विसंवदेन्नरो लोभात्तं राष्ट्राद्विप्रवासयेत् ॥ ८.२१९॥
yo grāmadeśasaṅghānāṃ kṛtvā satyena saṃvidam | visaṃvadennaro lobhāttaṃ rāṣṭrādvipravāsayet || 8.219||
8.219. If a man belonging to a corporation inhabiting a village or a district, after swearing to an agreement, breaks it through avarice, (the king) shall banish him from his realm,
निगृह्य दापयेच्चैनं समयव्यभिचारिणम् । चतुःसुवर्णान् षण्निष्कांश्शतमानं च राजकम् ॥ ८.२२०॥
nigṛhya dāpayeccainaṃ samayavyabhicāriṇam | catuḥsuvarṇān ṣaṇniṣkāṃśśatamānaṃ ca rājakam || 8.220||
8.220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six nishkas, (each of) four suvarnas, and one satamana of silver.
एतद्दण्डविधिं कुर्याद्धार्मिकः पृथिवीपतिः । ग्रामजातिसमूहेषु समयव्यभिचारिणाम् ॥ ८.२२१ - ज॥
etaddaṇḍavidhiṃ kuryāddhārmikaḥ pṛthivīpatiḥ | grāmajātisamūheṣu samayavyabhicāriṇām || 8.221||
8.221. A righteous king shall apply this law of fines in villages and castes (gati) to those who break an agreement.
क्रीत्वा विक्रीय वा किं चिद्यस्यैहानुशयो भवेत् । सोऽन्तर्दशाहात्तद्द्रव्यं दद्याच्चैवाददीत वा ॥ ८.२२२॥
krītvā vikrīya vā kiṃ cidyasyaihānuśayo bhavet | so'ntardaśāhāttaddravyaṃ dadyāccaivādadīta vā || 8.222||
8.222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take (back) that chattel within ten days.
परेण तु दशाहस्य न दद्यान्नापि दापयेत् । आददानो ददत्चैव राज्ञा दण्ड्यौ शतानि षट् ॥ ८.२२३॥
pareṇa tu daśāhasya na dadyānnāpi dāpayet | ādadāno dadatcaiva rājñā daṇḍyau śatāni ṣaṭ || 8.223||
8.223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it (back) and he who gives it (back, except by consent) shall be fined by the king six hundred (panas).
यस्तु दोषवतीं कन्यामनाख्याय प्रयच्छति । तस्य कुर्यान्नृपो दण्डं स्वयं षण्णवतिं पणान् ॥ ८.२२४॥
yastu doṣavatīṃ kanyāmanākhyāya prayacchati | tasya kuryānnṛpo daṇḍaṃ svayaṃ ṣaṇṇavatiṃ paṇān || 8.224||
8.224. But the king himself shall impose a fine of ninety-six panas on him who gives a blemished damsel (to a suitor) without informing (him of the blemish).
अकन्येति तु यः कन्यां ब्रूयाद्द्वेषेण मानवः । स शतं प्राप्नुयाद्दण्डं तस्या दोषमदर्शयन् ॥ ८.२२५॥
akanyeti tu yaḥ kanyāṃ brūyāddveṣeṇa mānavaḥ | sa śataṃ prāpnuyāddaṇḍaṃ tasyā doṣamadarśayan || 8.225||
8.225. But that man who, out of malice, says of a maiden, ’She is not a maiden,’ shall be fined one hundred (panas), if he cannot prove her blemish.
पाणिग्रहणिका मन्त्राः कन्यास्वेव प्रतिष्ठिताः । नाकन्यासु क्व चिन्नॄणां लुप्तधर्मक्रिया हि ताः ॥ ८.२२६॥
pāṇigrahaṇikā mantrāḥ kanyāsveva pratiṣṭhitāḥ | nākanyāsu kva cinnṝṇāṃ luptadharmakriyā hi tāḥ || 8.226||
8.226. The nuptial texts are applied solely to virgins, (and) nowhere among men to females who have lost their virginity, for such (females) are excluded from religious ceremonies.
पाणिग्रहणिका मन्त्रा नियतं दारलक्षणम् । तेषां निष्ठा तु विज्ञेया विद्वद्भिः सप्तमे पदे ॥ ८.२२७॥
pāṇigrahaṇikā mantrā niyataṃ dāralakṣaṇam | teṣāṃ niṣṭhā tu vijñeyā vidvadbhiḥ saptame pade || 8.227||
8.227. The nuptial texts are a certain proof (that a maiden has been made a lawful) wife; but the learned should know that they (and the marriage ceremony are complete with the seventh step (of the bride around the sacred fire).
यस्मिन् यस्मिन् कृते कार्ये यस्येहानुशयो भवेत् । तमनेन विधानेन धर्म्ये पथि निवेशयेत् ॥ ८.२२८॥
yasmin yasmin kṛte kārye yasyehānuśayo bhavet | tamanena vidhānena dharmye pathi niveśayet || 8.228||
8.228. If anybody in this (world) repent of any completed transaction, (the king) shall keep him on the road of rectitude in accordance with the rules given above.
पशुषु स्वामिनां चैव पालानां च व्यतिक्रमे । विवादं सम्प्रवक्ष्यामि यथावद्धर्मतत्त्वतः ॥ ८.२२९॥
paśuṣu svāmināṃ caiva pālānāṃ ca vyatikrame | vivādaṃ sampravakṣyāmi yathāvaddharmatattvataḥ || 8.229||
8.229. I will fully declare in accordance with the true law (the rules concerning) the disputes, (arising) from the transgressions of owners of cattle and of herdsmen.
दिवा वक्तव्यता पाले रात्रौ स्वामिनि तद्गृहे । योगक्षेमेऽन्यथा चेत्तु पालो वक्तव्यतामियात् ॥ ८.२३०॥
divā vaktavyatā pāle rātrau svāmini tadgṛhe | yogakṣeme'nyathā cettu pālo vaktavyatāmiyāt || 8.230||
8.230. During the day the responsibility for the safety (of the cattle rests) on the herdsman, during the night on the owner, (provided they are) in his house; (if it be) otherwise, the herdsman will be responsible (for them also during the night).
गोपः क्षीरभृतो यस्तु स दुह्याद्दशतो वराम् । गोस्वाम्यनुमते भृत्यः सा स्यात्पालेऽभृते भृतिः ॥ ८.२३१॥
gopaḥ kṣīrabhṛto yastu sa duhyāddaśato varām | gosvāmyanumate bhṛtyaḥ sā syātpāle'bhṛte bhṛtiḥ || 8.231||
8.231. A hired herdsman who is paid with milk, may milk with the consent of the owner the best (cow) out of ten; such shall be his hire if no (other) wages (are paid).
नष्टं विनष्टं कृमिभिः श्वहतं विषमे मृतम् । हीनं पुरुषकारेण प्रदद्यात्पाल एव तु ॥ ८.२३२॥
naṣṭaṃ vinaṣṭaṃ kṛmibhiḥ śvahataṃ viṣame mṛtam | hīnaṃ puruṣakāreṇa pradadyātpāla eva tu || 8.232||
8.232. The herdsman alone shall make good (the loss of a beast) strayed, destroyed by worms, killed by dogs or (by falling) into a pit, if he did not duly exert himself (to prevent it).
विघुष्य तु हृतं चौरैर्न पालो दातुमर्हति । यदि देशे च काले च स्वामिनः स्वस्य शंसति ॥ ८.२३३॥
vighuṣya tu hṛtaṃ caurairna pālo dātumarhati | yadi deśe ca kāle ca svāminaḥ svasya śaṃsati || 8.233||
8.233. But for (an animal) stolen by thieves, though he raised an alarm, the herdsman shall not pay, provided he gives notice to his master at the proper place and time.
कर्णौ चर्म च वालांश्च बस्तिं स्नायुं च रोचनाम् । पशुषु स्वामिनां दद्यान् मृतेष्व अङ्कांश्च दर्शयेत् ॥ ८.२३४॥
karṇau carma ca vālāṃśca bastiṃ snāyuṃ ca rocanām | paśuṣu svāmināṃ dadyān mṛteṣva aṅkāṃśca darśayet || 8.234||
8.234. If cattle die, let him carry to his master their ears, skin, tails, bladders, tendons, and the yellow concrete bile, and let him point out their particular. marks.
अजाविके तु संरुद्धे वृकैः पाले त्वनायति । यां प्रसह्य वृको हन्यात्पाले तत्किल्बिषं भवेत् ॥ ८.२३५॥
ajāvike tu saṃruddhe vṛkaiḥ pāle tvanāyati | yāṃ prasahya vṛko hanyātpāle tatkilbiṣaṃ bhavet || 8.235||
8.235. But if goats or sheep are surrounded by wolves and the herdsman does not hasten (to their assistance), lie shall be responsible for any (animal) which a wolf may attack and kill.
तासां चेदवरुद्धानां चरन्तीनां मिथो वने । यामुत्प्लुत्य वृको हन्यान्न पालस्तत्र किल्बिषी ॥ ८.२३६॥
tāsāṃ cedavaruddhānāṃ carantīnāṃ mitho vane | yāmutplutya vṛko hanyānna pālastatra kilbiṣī || 8.236||
8.236. But if they, kept in (proper) order, graze together in the forest, and a wolf, suddenly jumping on one of them, kills it, the herdsman shall bear in that case no responsibility.
धनुःशतं परीहारो ग्रामस्य स्यात्समन्ततः । शम्यापातास्त्रयो वाऽपि त्रिगुणो नगरस्य तु ॥ ८.२३७॥
dhanuḥśataṃ parīhāro grāmasya syātsamantataḥ | śamyāpātāstrayo vā'pi triguṇo nagarasya tu || 8.237||
8.237. On all sides of a village a space, one hundred dhanus or three samya-throws (in breadth), shall be reserved (for pasture), and thrice (that space) round a town.
तत्रापरिवृतं धान्यं विहिंस्युः पशवो यदि । न तत्र प्रणयेद्दण्डं नृपतिः पशुरक्षिणाम् ॥ ८.२३८॥
tatrāparivṛtaṃ dhānyaṃ vihiṃsyuḥ paśavo yadi | na tatra praṇayeddaṇḍaṃ nṛpatiḥ paśurakṣiṇām || 8.238||
8.238. If the cattle do damage to unfenced crops on that (common), the king shall in that case not punish the herdsmen.
वृतिं तत्र प्रकुर्वीत यामुष्त्रो न विलोकयेत् । छिद्रं च वारयेत्सर्वं श्वसूकरमुखानुगम् ॥ ८.२३९॥
vṛtiṃ tatra prakurvīta yāmuṣtro na vilokayet | chidraṃ ca vārayetsarvaṃ śvasūkaramukhānugam || 8.239||
8.239. (The owner of the field) shall make there a hedge over which a camel cannot look, and stop every gap through which a dog or a boar can thrust his head.
पथि क्षेत्रे परिवृते ग्रामान्तीयेऽथ वा पुनः । सपालः शतदण्डार्हो विपालान् वारयेत्पशून् ॥ ८.२४०॥
pathi kṣetre parivṛte grāmāntīye'tha vā punaḥ | sapālaḥ śatadaṇḍārho vipālān vārayetpaśūn || 8.240||
8.240. (If cattle do mischief) in an enclosed field near a highway or near a village, the herdsman shall be fined one hundred (panas); (but cattle), unattended by a herdsman, (the watchman in the field) shall drive away.
क्षेत्रेष्वन्येषु तु पशुः सपादं पणमर्हति । सर्वत्र तु सदो देयः क्षेत्रिकस्यैति धारणा ॥ ८.२४१॥
kṣetreṣvanyeṣu tu paśuḥ sapādaṃ paṇamarhati | sarvatra tu sado deyaḥ kṣetrikasyaiti dhāraṇā || 8.241||
8.241. (For damage) in other fields (each head of) cattle shall (pay a fine of one (pana) and a quarter, and in all (cases the value of) the crop (destroyed) shall be made good to the owner of the field; that is the settled rule.
अनिर्दशाहां गां सूतां वृषान् देवपशूंस्तथा । सपालान् वा विपालान् वा न दण्ड्यान् मनुरब्रवीत् ॥ ८.२४२॥
anirdaśāhāṃ gāṃ sūtāṃ vṛṣān devapaśūṃstathā | sapālān vā vipālān vā na daṇḍyān manurabravīt || 8.242||
8.242. But Manu has declared that no fine shall be paid for (damage done by) a cow within ten days after her calving, by bulls and by cattle sacred to the gods, whether they are attended by a herdsman or not.
क्षेत्रिकस्यात्यये दण्डो भागाद्दशगुणो भवेत् । ततोऽर्धदण्डो भृत्यानामज्ञानात्क्षेत्रिकस्य तु ॥ ८.२४३॥
kṣetrikasyātyaye daṇḍo bhāgāddaśaguṇo bhavet | tato'rdhadaṇḍo bhṛtyānāmajñānātkṣetrikasya tu || 8.243||
8.243. If (the crops are destroyed by) the husbandman’s (own) fault, the fine shall amount to ten times as much as (the king’s) share; but the fine (shall be) only half that amount if (the fault lay) with the servants and the farmer had no knowledge of it.
एतद्विधानमातिष्ठेद्धार्मिकः पृथिवीपतिः । स्वामिनां च पशूनां च पालानां च व्यतिक्रमे ॥ ८.२४४॥
etadvidhānamātiṣṭheddhārmikaḥ pṛthivīpatiḥ | svāmināṃ ca paśūnāṃ ca pālānāṃ ca vyatikrame || 8.244||
8.244. To these rules a righteous king shall keep in (all cases of) transgressions by masters, their cattle, and herdsmen.
सीमां प्रति समुत्पन्ने विवादे ग्रामयोर्द्वयोः । ज्येष्ठे मासि नयेत्सीमां सुप्रकाशेषु सेतुषु ॥ ८.२४५॥
sīmāṃ prati samutpanne vivāde grāmayordvayoḥ | jyeṣṭhe māsi nayetsīmāṃ suprakāśeṣu setuṣu || 8.245||
8.245. If a dispute has arisen between two villages concerning a boundary, the king shall settle the limits in the month of Gyaishtha, when the landmarks are most distinctly visible.
सीमावृक्षांश्च कुर्वीत न्यग्रोधाश्वत्थकिंशुकान् । शाल्मलीन् सालतालांश्च क्षीरिणश्चैव पादपान् ॥ ८.२४६॥
sīmāvṛkṣāṃśca kurvīta nyagrodhāśvatthakiṃśukān | śālmalīn sālatālāṃśca kṣīriṇaścaiva pādapān || 8.246||
8.246. Let him mark the boundaries (by) trees, (e.g.) Nyagrodhas, Asvatthas, Kimsukas, cotton-trees, Salas, Palmyra palms, and trees with milky juice,
गुल्मान् वेणूंश्च विविधान् शमीवल्लीस्थलानि च । शरान् कुब्जकगुल्मांश्च तथा सीमा न नश्यति ॥ ८.२४७॥
gulmān veṇūṃśca vividhān śamīvallīsthalāni ca | śarān kubjakagulmāṃśca tathā sīmā na naśyati || 8.247||
8.247. By clustering shrubs, bamboos of different kinds, Samis, creepers and raised mounds, reeds, thickets of Kubgaka; thus the boundary will not be forgotten.
तडागान्युदपानानि वाप्यः प्रस्रवणानि च । सीमासंधिषु कार्याणि देवतायतनानि च ॥ ८.२४८॥
taḍāgānyudapānāni vāpyaḥ prasravaṇāni ca | sīmāsaṃdhiṣu kāryāṇi devatāyatanāni ca || 8.248||
8.248. Tanks, wells, cisterns, and fountains should be built where boundaries meet, as well as temples
उपछन्नानि चान्यानि सीमालिङ्गानि कारयेत् । सीमाज्ञाने नृणां वीक्ष्य नित्यं लोके विपर्ययम् ॥ ८.२४९॥
upachannāni cānyāni sīmāliṅgāni kārayet | sīmājñāne nṛṇāṃ vīkṣya nityaṃ loke viparyayam || 8.249||
8.249. And as he will see that through men’s ignorance of the boundaries trespasses constantly occur in the world, let him cause to be made other hidden marks for boundaries,
अश्मनोऽस्थीनि गोवालांस्तुषान् भस्म कपालिकाः । करीषमिष्टकाऽङ्गारांश्छर्करा वालुकास्तथा ॥ ८.२५०॥
aśmano'sthīni govālāṃstuṣān bhasma kapālikāḥ | karīṣamiṣṭakā'ṅgārāṃścharkarā vālukāstathā || 8.250||
8.250. Stones, bones, cow’s hair, chaff, ashes, potsherds, dry cowdung, bricks, cinders, pebbles, and sand,
यानि चैवम्प्रकाराणि कालाद्भूमिर्न भक्षयेत् । तानि संधिषु सीमायामप्रकाशानि कारयेत् ॥ ८.२५१॥
yāni caivamprakārāṇi kālādbhūmirna bhakṣayet | tāni saṃdhiṣu sīmāyāmaprakāśāni kārayet || 8.251||
8.251. And whatever other things of a similar kind the earth does not corrode even after a long time, those he should cause to be buried where one boundary joins (the other).
एतैर्लिङ्गैर्नयेत्सीमां राजा विवदमानयोः । पूर्वभुक्त्या च सततमुदकस्यागमेन च ॥ ८.२५२॥
etairliṅgairnayetsīmāṃ rājā vivadamānayoḥ | pūrvabhuktyā ca satatamudakasyāgamena ca || 8.252||
8.252. By these signs, by long continued possession, and by constantly flowing streams of water the king shall ascertain the boundary (of the land) of two disputing parties.
यदि स्ंशय एव स्यात्लिङ्गानामपि दर्शने । साक्षिप्रत्यय एव स्यात्सीमावादविनिश्चयः ॥ ८.२५३॥
yadi sṃśaya eva syātliṅgānāmapi darśane | sākṣipratyaya eva syātsīmāvādaviniścayaḥ || 8.253||
8.253. If there be a doubt even on inspection of the marks, the settlement of a dispute regarding boundaries shall depend on witnesses.
ग्रामेयककुलानां च समक्षं सीम्नि साक्षिणः । प्रष्टव्याः सीमालिङ्गानि तयोश्चैव विवादिनोः ॥ ८.२५४॥
grāmeyakakulānāṃ ca samakṣaṃ sīmni sākṣiṇaḥ | praṣṭavyāḥ sīmāliṅgāni tayoścaiva vivādinoḥ || 8.254||
8.254. The witnesses, (giving evidence) regarding a boundary, shall be examined concerning the landmarks in the presence of the crowd of the villagers and also of the two litigants.
ते पृष्तास्तु यथा ब्रूयुः समस्ताः सीम्नि निश्चयम् । निबध्नीयात्तथा सीमां सर्वांस्तांश्चैव नामतः ॥ ८.२५५॥
te pṛṣtāstu yathā brūyuḥ samastāḥ sīmni niścayam | nibadhnīyāttathā sīmāṃ sarvāṃstāṃścaiva nāmataḥ || 8.255||
8.255. As they, being questioned, unanimously decide, even so he shall record the boundary (in writing), together with their names.
शिरोभिस्ते गृहीत्वोर्वीं स्रग्विणो रक्तवाससः । सुकृतैः शापिताः स्वैः स्वैर्नयेयुस्ते समञ्जसम् ॥ ८.२५६॥
śirobhiste gṛhītvorvīṃ sragviṇo raktavāsasaḥ | sukṛtaiḥ śāpitāḥ svaiḥ svairnayeyuste samañjasam || 8.256||
8.256. Let them, putting earth on their heads, wearing chaplets (of red flowers) and red dresses, being sworn each by (the rewards for) his meritorious deeds, settle (the boundary) in accordance with the truth.
यथोक्तेन नयन्तस्ते पूयन्ते सत्यसाक्षिणः । विपरीतं नयन्तस्तु दाप्याः स्युर्द्विशतं दमम् ॥ ८.२५७॥
yathoktena nayantaste pūyante satyasākṣiṇaḥ | viparītaṃ nayantastu dāpyāḥ syurdviśataṃ damam || 8.257||
8.257. If they determine (the boundary) in the manner stated, they are guiltless (being) veracious witnesses; but if they determine it unjustly, they shall be compelled to pay a fine of two hundred (panas).
साक्ष्यभावे तु चत्वारो ग्रामसीमान्तवासिनः । सीमाविनिर्णयं कुर्युः प्रयता राजसंनिधौ ॥ ८.२५८॥
sākṣyabhāve tu catvāro grāmasīmāntavāsinaḥ | sīmāvinirṇayaṃ kuryuḥ prayatā rājasaṃnidhau || 8.258||
8.258. On failure of witnesses (from the two villages, men of) the four neighbouring villages, who are pure, shall make (as witnesses) a decision concerning the boundary in the presence of the king.
सामन्तानामभावे तु मौलानां सीम्नि साक्षिणाम् । इमानप्यनुयुञ्जीत पुरुषान् वनगोचरान् ॥ ८.२५९॥
sāmantānāmabhāve tu maulānāṃ sīmni sākṣiṇām | imānapyanuyuñjīta puruṣān vanagocarān || 8.259||
8.259. On failure of neighbours (who are) original inhabitants (of the country and can be) witnesses with respect to the boundary, (the king) may hear the evidence even of the following inhabitants of the forest.
व्याधांशाकुनिकान् गोपान् कैवर्तान् मूलखानकान् । व्यालग्राहानुञ्छवृत्तीनन्यांश्च वनचारिणः ॥ ८.२६०॥
vyādhāṃśākunikān gopān kaivartān mūlakhānakān | vyālagrāhānuñchavṛttīnanyāṃśca vanacāriṇaḥ || 8.260||
8.260. (Viz.) hunters, fowlers, herdsmen, fishermen, root-diggers, snake-catchers, gleaners, and other foresters.
ते पृष्टास्तु यथा ब्रूयुः सीमासंधिषु लक्षणम् । तत्तथा स्थापयेद्राजा धर्मेण ग्रामयोर्द्वयोः ॥ ८.२६१॥
te pṛṣṭāstu yathā brūyuḥ sīmāsaṃdhiṣu lakṣaṇam | tattathā sthāpayedrājā dharmeṇa grāmayordvayoḥ || 8.261||
8.261. As they, being examined, declare the marks for the meeting of the boundaries (to be), even so the king shall justly cause them to be fixed between the two villages.
क्षेत्रकूपतडागानामारामस्य गृहस्य च । सामन्तप्रत्ययो ज्ञेयः सीमासेतुविनिर्णयः ॥ ८.२६२॥
kṣetrakūpataḍāgānāmārāmasya gṛhasya ca | sāmantapratyayo jñeyaḥ sīmāsetuvinirṇayaḥ || 8.262||
8.262. The decision concerning the boundary-marks of fields, wells, tanks, of gardens and houses depends upon (the evidence of) the neighbours.
सामन्ताश्चेत्मृषा ब्रूयुः सेतौ विवादतां नृणाम् । सर्वे पृथक्पृथग्दण्ड्या राज्ञा मध्यमसाहसम् ॥ ८.२६३॥
sāmantāścetmṛṣā brūyuḥ setau vivādatāṃ nṛṇām | sarve pṛthakpṛthagdaṇḍyā rājñā madhyamasāhasam || 8.263||
8.263. Should the neighbours give false evidence, when men dispute about a boundary-mark, the king shall make each of them pay the middlemost amercement as a fine.
गृहं तडागमारामं क्षेत्रं वा भीषया हरन् । शतानि पञ्च दण्ड्यः स्यादज्ञानाद्द्विशतो दमः ॥ ८.२६४॥
gṛhaṃ taḍāgamārāmaṃ kṣetraṃ vā bhīṣayā haran | śatāni pañca daṇḍyaḥ syādajñānāddviśato damaḥ || 8.264||
8.264. He who by intimidation possesses himself of a house, a tank, a garden, or a field, shall be fined five hundred (panas); (if he trespassed) through ignorance, the fine (shall be) two hundred (panas).
सीमायामविषह्यायां स्वयं राजैव धर्मवित् । प्रदिशेद्भूमिमेकेषामुपकारादिति स्थितिः ॥ ८.२६५॥
sīmāyāmaviṣahyāyāṃ svayaṃ rājaiva dharmavit | pradiśedbhūmimekeṣāmupakārāditi sthitiḥ || 8.265||
8.265. If the boundary cannot be ascertained (by any evidence), let a righteous king with (the intention of) benefiting them (all), himself assign (his) land (to each); that is the settled rule.
एषोऽखिलेनाभिहितो धर्मः सीमाविनिर्णये । अत ऊर्ध्वं प्रवक्ष्यामि वाक्पारुष्यविनिर्णयम् ॥ ८.२६६॥
eṣo'khilenābhihito dharmaḥ sīmāvinirṇaye | ata ūrdhvaṃ pravakṣyāmi vākpāruṣyavinirṇayam || 8.266||
8.266. Thus the law for deciding boundary (disputes) has been fully declared, I will next propound the (manner of) deciding (cases of) defamation.
शतं ब्राह्मणमाक्रुश्य क्षत्रियो दण्डमर्हति । वैश्योऽप्यर्धशतं द्वे वा शूद्रस्तु वधमर्हति ॥ ८.२६७॥
śataṃ brāhmaṇamākruśya kṣatriyo daṇḍamarhati | vaiśyo'pyardhaśataṃ dve vā śūdrastu vadhamarhati || 8.267||
8.267. A Kshatriya, having defamed a Brahmana, shall be fined one hundred (panas); a Vaisya one hundred and fifty or two hundred; a Sudra shall suffer corporal punishment.
पञ्चाशद्ब्राह्मणो दण्ड्यः क्षत्रियस्याभिशंसने । वैश्ये स्यादर्धपञ्चाशत्शूद्रे द्वादशको दमः ॥ ८.२६८॥
pañcāśadbrāhmaṇo daṇḍyaḥ kṣatriyasyābhiśaṃsane | vaiśye syādardhapañcāśatśūdre dvādaśako damaḥ || 8.268||
8.268. A Brahmana shall be fined fifty (panas) for defaming a Kshatriya; in (the case of) a Vaisya the fine shall be twenty-five (panas); in (the case of) a Sudra twelve.
समवर्णे द्विजातीनां द्वादशैव व्यतिक्रमे । वादेष्ववचनीयेषु तदेव द्विगुणं भवेत् ॥ ८.२६९॥
samavarṇe dvijātīnāṃ dvādaśaiva vyatikrame | vādeṣvavacanīyeṣu tadeva dviguṇaṃ bhavet || 8.269||
8.269. For offences of twice-born men against those of equal caste (varna, the fine shall be) also twelve (panas); for speeches which ought not to be uttered, that (and every fine shall be) double.
एकजातिर्द्विजातींस्तु वाचा दारुणया क्षिपन् । जिह्वायाः प्राप्नुयाच्छेदं जघन्यप्रभवो हि सः ॥ ८.२७०॥
ekajātirdvijātīṃstu vācā dāruṇayā kṣipan | jihvāyāḥ prāpnuyācchedaṃ jaghanyaprabhavo hi saḥ || 8.270||
8.270. A once-born man (a Sudra), who insults a twice-born man with gross invective, shall have his tongue cut out; for he is of low origin.
नामजातिग्रहं त्वेषामभिद्रोहेण कुर्वतः । निक्षेप्योऽयोमयः शङ्कुर्ज्वलन्नास्ये दशाङ्गुलः ॥ ८.२७१॥
nāmajātigrahaṃ tveṣāmabhidroheṇa kurvataḥ | nikṣepyo'yomayaḥ śaṅkurjvalannāsye daśāṅgulaḥ || 8.271||
8.271. If he mentions the names and castes (gati) of the (twice-born) with contumely, an iron nail, ten fingers long, shall be thrust red-hot into his mouth.
धर्मोपदेशं दर्पेण विप्राणामस्य कुर्वतः । तप्तमासेचयेत्तैलं वक्त्रे श्रोत्रे च पार्थिवः ॥ ८.२७२॥ श्रौत्रे
dharmopadeśaṃ darpeṇa viprāṇāmasya kurvataḥ | taptamāsecayettailaṃ vaktre śrotre ca pārthivaḥ || 8.272|| śrautre
8.272. If he arrogantly teaches Brahmanas their duty, the king shall cause hot oil to be poured into his mouth and into his ears.
श्रुतं देशं च जातिं च कर्म शरीरमेव च । वितथेन ब्रुवन् दर्पाद्दाप्यः स्याद्द्विशतं दमम् ॥ ८.२७३॥
śrutaṃ deśaṃ ca jātiṃ ca karma śarīrameva ca | vitathena bruvan darpāddāpyaḥ syāddviśataṃ damam || 8.273||
8.273. He who through arrogance makes false statements regarding the learning (of a caste-fellow), his country, his caste (gati), or the rites by which his body was sanctified, shall be compelled to pay a fine of two hundred (panas).
काणं वाऽप्यथ वा खञ्जमन्यं वाऽपि तथाविधम् । तथ्येनापि ब्रुवन् दाप्यो दण्डं कार्षापणावरम् ॥ ८.२७४॥
kāṇaṃ vā'pyatha vā khañjamanyaṃ vā'pi tathāvidham | tathyenāpi bruvan dāpyo daṇḍaṃ kārṣāpaṇāvaram || 8.274||
8.274. He who even in accordance with the true facts (contemptuously) calls another man one-eyed, lame, or the like (names), shall be fined at least one karshapana.
मातरं पितरं जायां भ्रातरं तनयं गुरुम् । आक्षारयंशतं दाप्यः पन्थानं चाददद्गुरोः ॥ ८.२७५॥
mātaraṃ pitaraṃ jāyāṃ bhrātaraṃ tanayaṃ gurum | ākṣārayaṃśataṃ dāpyaḥ panthānaṃ cādadadguroḥ || 8.275||
8.275. He who defames his mother, his father, his wife, his brother, his son, or his teacher, and he who gives not the way to his preceptor, shall be compelled to pay one hundred (panas).
ब्राह्मणक्षत्रियाभ्यां तु दण्डः कार्यो विजानता । ब्राह्मणे साहसः पूर्वः क्षत्रिये त्वेव मध्यमः ॥ ८.२७६॥
brāhmaṇakṣatriyābhyāṃ tu daṇḍaḥ kāryo vijānatā | brāhmaṇe sāhasaḥ pūrvaḥ kṣatriye tveva madhyamaḥ || 8.276||
8.276. (For mutual abuse) by a Brahmana and a Kshatriya a fine must be imposed by a discerning (king), on the Brahmana the lowest amercement, but on the Kshatriya the middlemost.
विट् शूद्रयोरेवमेव स्वजातिं प्रति तत्त्वतः । छेदवर्जं प्रणयनं दण्डस्यैति विनिश्चयः ॥ ८.२७७॥
viṭ śūdrayorevameva svajātiṃ prati tattvataḥ | chedavarjaṃ praṇayanaṃ daṇḍasyaiti viniścayaḥ || 8.277||
8.277. A Vaisya and a Sudra must be punished exactly in the same manner according to their respective castes, but the tongue (of the Sudra) shall not be cut out; that is the decision.
एष दण्डविधिः प्रोक्तो वाक्पारुष्यस्य तत्त्वतः । अत ऊर्ध्वं प्रवक्ष्यामि दण्डपारुष्यनिर्णयम् ॥ ८.२७८॥
eṣa daṇḍavidhiḥ prokto vākpāruṣyasya tattvataḥ | ata ūrdhvaṃ pravakṣyāmi daṇḍapāruṣyanirṇayam || 8.278||
8.278. Thus the rules for punishments (applicable to cases) of defamation have been truly declared; I will next propound the decision (of cases) of assault.
येन केन चिदङ्गेन हिंस्याच्चेत्श्रेष्ठमन्त्यजः । छेत्तव्यं तद्तदेवास्य तन् मनोरनुशासनम् ॥ ८.२७९॥
yena kena cidaṅgena hiṃsyāccetśreṣṭhamantyajaḥ | chettavyaṃ tadtadevāsya tan manoranuśāsanam || 8.279||
8.279. With whatever limb a man of a low caste does hurt to (a man of the three) highest (castes), even that limb shall be cut off; that is the teaching of Manu.
पाणिमुद्यम्य दण्डं वा पाणिच्छेदनमर्हति । पादेन प्रहरन् कोपात्पादच्छेदनमर्हति ॥ ८.२८०॥
pāṇimudyamya daṇḍaṃ vā pāṇicchedanamarhati | pādena praharan kopātpādacchedanamarhati || 8.280||
8.280. He who raises his hand or a stick, shall have his hand cut off; he who in anger kicks with his foot, shall have his foot cut off.
सहासनमभिप्रेप्सुरुत्कृष्टस्यापकृष्टजः । कट्यां कृताङ्को निर्वास्यः स्फिचं वाऽस्यावकर्तयेत् ॥ ८.२८१॥
sahāsanamabhiprepsurutkṛṣṭasyāpakṛṣṭajaḥ | kaṭyāṃ kṛtāṅko nirvāsyaḥ sphicaṃ vā'syāvakartayet || 8.281||
8.281. A low-caste man who tries to place himself on the same seat with a man of a high caste, shall be branded on his hip and be banished, or (the king) shall cause his buttock to be gashed.
अवनिष्ठीवतो दर्पाद्द्वावोष्ठौ छेदयेन्नृपः । अवमूत्रयतो मेढ्रमवशर्धयतो गुदम् ॥ ८.२८२॥
avaniṣṭhīvato darpāddvāvoṣṭhau chedayennṛpaḥ | avamūtrayato meḍhramavaśardhayato gudam || 8.282||
8.282. If out of arrogance he spits (on a superior), the king shall cause both his lips to be cut off; if he urines (on him), the penis; if he breaks wind (against him), the anus.
केशेषु गृह्णतो हस्तौ छेदयेदविचारयन् । पादयोर्दाढिकायां च ग्रीवायां वृषणेषु च ॥ ८.२८३॥
keśeṣu gṛhṇato hastau chedayedavicārayan | pādayordāḍhikāyāṃ ca grīvāyāṃ vṛṣaṇeṣu ca || 8.283||
8.283. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he takes him) by the feet, the beard, the neck, or the scrotum.
त्वग्भेदकः शतं दण्ड्यो लोहितस्य च दर्शकः । मांसभेत्ता तु षण्निष्कान् प्रवास्यस्त्वस्थिभेदकः ॥ ८.२८४॥
tvagbhedakaḥ śataṃ daṇḍyo lohitasya ca darśakaḥ | māṃsabhettā tu ṣaṇniṣkān pravāsyastvasthibhedakaḥ || 8.284||
8.284. He who breaks the skin (of an equal) or fetches blood (from him) shall be fined one hundred (panas), he who cuts a muscle six nishkas, he who breaks a bone shall be banished.
वनस्पतीनां सर्वेषामुपभोगो यथा यथा । यथा तथा दमः कार्यो हिंसायामिति धारणा ॥ ८.२८५॥
vanaspatīnāṃ sarveṣāmupabhogo yathā yathā | yathā tathā damaḥ kāryo hiṃsāyāmiti dhāraṇā || 8.285||
8.285. According to the usefulness of the several (kinds of) trees a fine must be inflicted for injuring them; that is the settled rule.
मनुष्याणां पशूनां च दुःखाय प्रहृते सति । यथा यथा महद्दुःखं दण्डं कुर्यात्तथा तथा ॥ ८.२८६॥
manuṣyāṇāṃ paśūnāṃ ca duḥkhāya prahṛte sati | yathā yathā mahadduḥkhaṃ daṇḍaṃ kuryāttathā tathā || 8.286||
8.286. If a blow is struck against men or animals in order to (give them) pain, (the judge) shall inflict a fine in proportion to the amount of pain (caused).
अङ्गावपीडनायां च प्राणशोनितयोः । समुत्थानव्ययं दाप्यः सर्वदण्डमथापि वा ॥ ८.२८७॥
aṅgāvapīḍanāyāṃ ca prāṇaśonitayoḥ | samutthānavyayaṃ dāpyaḥ sarvadaṇḍamathāpi vā || 8.287||
8.287. If a limb is injured, a wound (is caused), or blood (flows, the assailant) shall be made to pay (to the sufferer) the expenses of the cure, or the whole (both the usual amercement and the expenses of the cure as a) fine (to the king).
द्रव्याणि हिंस्याद्यो यस्य ज्ञानतोऽज्ञानतोऽपि वा । स तस्योत्पादयेत्तुष्टिं राज्ञे दद्याच्च तत्समम् ॥ ८.२८८॥
dravyāṇi hiṃsyādyo yasya jñānato'jñānato'pi vā | sa tasyotpādayettuṣṭiṃ rājñe dadyācca tatsamam || 8.288||
8.288. He who damages the goods of another, be it intentionally or unintentionally, shall give satisfaction to the (owner) and pay to the king a fine equal to the (damage).
चर्मचार्मिकभाण्डेषु काष्ठलोष्टमयेषु । मूल्यात्पञ्चगुणो दण्डः पुष्पमूलफलेषु च ॥ ८.२८९॥
carmacārmikabhāṇḍeṣu kāṣṭhaloṣṭamayeṣu | mūlyātpañcaguṇo daṇḍaḥ puṣpamūlaphaleṣu ca || 8.289||
8.289. In the case of (damage done to) leather, or to utensils of leather, of wood, or of clay, the fine (shall be) five times their value; likewise in the case of (damage to) flowers, roots, and fruit.
यानस्य चैव यातुश्च यानस्वामिन एव च । दशातिवर्तनान्याहुः शेषे दण्डो विधीयते ॥ ८.२९०॥
yānasya caiva yātuśca yānasvāmina eva ca | daśātivartanānyāhuḥ śeṣe daṇḍo vidhīyate || 8.290||
8.290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no punishment (for damage done) can be inflicted; in other cases a fine is prescribed.
छिन्ननास्ये भग्नयुगे तिर्यक्प्रतिमुखागते । अक्षभङ्गे च यानस्य चक्रभङ्गे तथैव च ॥ ८.२९१॥
chinnanāsye bhagnayuge tiryakpratimukhāgate | akṣabhaṅge ca yānasya cakrabhaṅge tathaiva ca || 8.291||
8.291. When the nose-string is snapped, when the yoke is broken, when the carriage turns sideways or back, when the axle or a wheel is broken,
छेदने चैव यन्त्राणां योक्त्ररश्म्योस्तथैव च । आक्रन्दे चाप्यपैहीति न दण्डं मनुरब्रवीत् ॥ ८.२९२॥
chedane caiva yantrāṇāṃ yoktraraśmyostathaiva ca | ākrande cāpyapaihīti na daṇḍaṃ manurabravīt || 8.292||
8.292. When the leather-thongs, the rope around the neck or the bridle are broken, and when (the driver) has loudly called out, ’Make way,’ Manu has declared (that in all these cases) no punishment (shall be inflicted).
यत्रापवर्तते युग्यं वैगुण्यात्प्राजकस्य तु । तत्र स्वामी भवेद्दण्ड्यो हिंसायां द्विशतं दमम् ॥ ८.२९३॥
yatrāpavartate yugyaṃ vaiguṇyātprājakasya tu | tatra svāmī bhaveddaṇḍyo hiṃsāyāṃ dviśataṃ damam || 8.293||
8.293. But if the cart turns off (the road) through the driver’s want of skill, the owner shall be fined, if damage (is done), two hundred (panas).
प्राजकश्चेद्भवेदाप्तः प्राजको दण्डमर्हति । युग्यस्थाः प्राजकेऽनाप्ते सर्वे दण्ड्याः शतं शतम् ॥ ८.२९४॥
prājakaścedbhavedāptaḥ prājako daṇḍamarhati | yugyasthāḥ prājake'nāpte sarve daṇḍyāḥ śataṃ śatam || 8.294||
8.294. If the driver is skilful (but negligent), he alone shall be fined; if the driver is unskilful, the occupants of the carriage (also) shall be each fined one hundred (panas).
स चेत्तु पथि संरुद्धः पशुभिर्वा रथेन वा । प्रमापयेत्प्राणभृतस्तत्र दण्डोऽविचारितः ॥ ८.२९५॥
sa cettu pathi saṃruddhaḥ paśubhirvā rathena vā | pramāpayetprāṇabhṛtastatra daṇḍo'vicāritaḥ || 8.295||
8.295. But if he is stopped on his way by cattle or by (another) carriage, and he causes the death of any living being, a fine shall without doubt be imposed.
मनुष्यमारणे क्षिप्रं चौरवत्किल्बिषं भवेत् । प्राणभृत्सु महत्स्वर्धं गोगजोष्ट्रहयादिषु ॥ ८.२९६॥
manuṣyamāraṇe kṣipraṃ cauravatkilbiṣaṃ bhavet | prāṇabhṛtsu mahatsvardhaṃ gogajoṣṭrahayādiṣu || 8.296||
8.296. If a man is killed, his guilt will be at once the same as (that of) a thief; for large animals such as cows, elephants, camels or horses, half of that.
क्षुद्रकाणां पशूनां तु हिंसायां द्विशतो दमः । पञ्चाशत्तु भवेद्दण्डः शुभेषु मृगपक्षिषु ॥ ८.२९७॥
kṣudrakāṇāṃ paśūnāṃ tu hiṃsāyāṃ dviśato damaḥ | pañcāśattu bhaveddaṇḍaḥ śubheṣu mṛgapakṣiṣu || 8.297||
8.297. For injuring small cattle the fine (shall be) two hundred (panas); the fine for beautiful wild quadrupeds and birds shall amount to fifty (panas).
गर्धभाजाविकानां तु दण्डः स्यात्पाञ्चमाषिकः । माषिकस्तु भवेद्दण्डः श्वसूकरनिपातने ॥ ८.२९८॥
gardhabhājāvikānāṃ tu daṇḍaḥ syātpāñcamāṣikaḥ | māṣikastu bhaveddaṇḍaḥ śvasūkaranipātane || 8.298||
8.298. For donkeys, sheep, and goats the fine shall be five mashas; but the punishment for killing a dog or a pig shall be one masha.
भार्या पुत्रश्च दासश्च प्रेष्यो भ्रात्रा च सौदरः । प्राप्तापराधास्ताड्याः स्यू रज्ज्वा वेणुदलेन वा ॥ ८.२९९॥
bhāryā putraśca dāsaśca preṣyo bhrātrā ca saudaraḥ | prāptāparādhāstāḍyāḥ syū rajjvā veṇudalena vā || 8.299||
8.299. A wife, a son, a slave, a pupil, and a (younger) brother of the full blood, who have committed faults, may be beaten with a rope or a split bamboo,
पृष्ठतस्तु शरीरस्य नोत्तमाङ्गे कथं चन । अतोऽन्यथा तु प्रहरन् प्राप्तः स्याच्चौरकिल्बिषम् ॥ ८.३००॥
pṛṣṭhatastu śarīrasya nottamāṅge kathaṃ cana | ato'nyathā tu praharan prāptaḥ syāccaurakilbiṣam || 8.300||
8.300. But on the back part of the body (only), never on a noble part; he who strikes them otherwise will incur the same guilt as a thief.
एषोऽखिलेनाभिहितो दण्डपारुष्यनिर्णयः । स्तेनस्यातः प्रवक्ष्यामि विधिं दण्डविनिर्णये ॥ ८.३०१॥
eṣo'khilenābhihito daṇḍapāruṣyanirṇayaḥ | stenasyātaḥ pravakṣyāmi vidhiṃ daṇḍavinirṇaye || 8.301||
8.301. Thus the whole law of assault (and hurt) has been declared completely; I will now explain the rules for the decision (in cases) of theft.
परमं यत्नमातिष्ठेत्स्तेनानां निग्रहे नृपः । स्तेनानां निग्रहादस्य यशो राष्ट्रं च वर्धते ॥ ८.३०२॥
paramaṃ yatnamātiṣṭhetstenānāṃ nigrahe nṛpaḥ | stenānāṃ nigrahādasya yaśo rāṣṭraṃ ca vardhate || 8.302||
8.302. Let the king exert himself to the utmost to punish thieves; for, if he punishes thieves, his fame grows and his kingdom prospers.
अभयस्य हि यो दाता स पूज्यः सततं नृपः । सत्त्रं हि वर्धते तस्य सदैवाभयदक्षिणम् ॥ ८.३०३॥
abhayasya hi yo dātā sa pūjyaḥ satataṃ nṛpaḥ | sattraṃ hi vardhate tasya sadaivābhayadakṣiṇam || 8.303||
8.303. That king, indeed, is ever worthy of honour who ensures the safety (of his subjects); for the sacrificial session (sattra, which he, as it were, performs thereby) ever grows in length, the safety (of his subjects representing) the sacrificial fee.
सर्वतो धर्मषड्भागो राज्ञो भवति रक्षतः । अधर्मादपि षड्भागो भवत्यस्य ह्यरक्षतः ॥ ८.३०४॥
sarvato dharmaṣaḍbhāgo rājño bhavati rakṣataḥ | adharmādapi ṣaḍbhāgo bhavatyasya hyarakṣataḥ || 8.304||
8.304. A king who (duly) protects (his subjects) receives from each and all the sixth part of their spiritual merit; if he does not protect them, the sixth part of their demerit also (will fall on him).
यदधीते यद्यजते यद्ददाति यदर्चति । तस्य षड्भागभाग्राजा सम्यग्भवति रक्षणात् ॥ ८.३०५॥
yadadhīte yadyajate yaddadāti yadarcati | tasya ṣaḍbhāgabhāgrājā samyagbhavati rakṣaṇāt || 8.305||
8.305. Whatever (merit a man gains by) reading the Veda, by sacrificing, by charitable gifts, (or by) worshipping (Gurus and gods), the king obtains a sixth part of that in consequence of his duly protecting (his kingdom).
रक्षन् धर्मेण भूतानि राजा वध्यांश्च घातयन् । यजतेऽहरहर्यज्ञैः सहस्रशतदक्षिणैः ॥ ८.३०६॥
rakṣan dharmeṇa bhūtāni rājā vadhyāṃśca ghātayan | yajate'haraharyajñaiḥ sahasraśatadakṣiṇaiḥ || 8.306||
8.306. A king who protects the created beings in accordance with the sacred law and smites those worthy of corporal punishment, daily offers (as it were) sacrifices at which hundred thousands (are given as) fees.
योऽरक्षन् बलिमादत्ते करं शुल्कं च पार्थिवः । प्रतिभागं च दण्डं च स सद्यो नरकं व्रजेत् ॥ ८.३०७॥
yo'rakṣan balimādatte karaṃ śulkaṃ ca pārthivaḥ | pratibhāgaṃ ca daṇḍaṃ ca sa sadyo narakaṃ vrajet || 8.307||
8.307. A king who does not afford protection, (yet) takes his share in kind, his taxes, tolls and duties, daily presents and fines, will (after death) soon sink into hell.
अरक्षितारमत्तारं बलिषड्भागहारिणम् । तमाहुः सर्वलोकस्य समग्रमलहारकम् ॥ ८.३०८॥
arakṣitāramattāraṃ baliṣaḍbhāgahāriṇam | tamāhuḥ sarvalokasya samagramalahārakam || 8.308||
8.308. They declare that a king who affords no protection, (yet) receives the sixth part of the produce, takes upon himself all the foulness of his whole people.
अनवेक्षितमर्यादं नास्तिकं विप्रलुम्पकम् । अरक्षितारमत्तारं नृपं विद्यादधोगतिम् ॥ ८.३०९॥
anavekṣitamaryādaṃ nāstikaṃ vipralumpakam | arakṣitāramattāraṃ nṛpaṃ vidyādadhogatim || 8.309||
8.309. Know that a king who heeds not the rules (of the law), who is an atheist, and rapacious, who does not protect (his subjects, but) devours them, will sink low (after death).
अधार्मिकं त्रिभिर्न्यायैर्निगृह्णीयात्प्रयत्नतः । निरोधनेन बन्धेन विविधेन वधेन च ॥ ८.३१०॥
adhārmikaṃ tribhirnyāyairnigṛhṇīyātprayatnataḥ | nirodhanena bandhena vividhena vadhena ca || 8.310||
8.310. Let him carefully restrain the wicked by three methods,- by imprisonment by putting them in fetters, and by various (kinds of) corporal punishments.
निग्रहेण हि पापानां साधूनां सङ्ग्रहेण च । द्विजातय इवैज्याभिः पूयन्ते सततं नृपाः ॥ ८.३११॥
nigraheṇa hi pāpānāṃ sādhūnāṃ saṅgraheṇa ca | dvijātaya ivaijyābhiḥ pūyante satataṃ nṛpāḥ || 8.311||
8.311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twice- born men by sacrifices.
क्षन्तव्यं प्रभुणा नित्यं क्षिपतां कार्यिणां नृणाम् । बालवृद्धातुराणां च कुर्वता हितमात्मनः ॥ ८.३१२॥
kṣantavyaṃ prabhuṇā nityaṃ kṣipatāṃ kāryiṇāṃ nṛṇām | bālavṛddhāturāṇāṃ ca kurvatā hitamātmanaḥ || 8.312||
8.312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who inveigh against him.
यः क्षिप्तो मर्षयत्यार्तैस्तेन स्वर्गे महीयते । यस्त्वैश्वर्यान्न क्षमते नरकं तेन गच्छति ॥ ८.३१३॥
yaḥ kṣipto marṣayatyārtaistena svarge mahīyate | yastvaiśvaryānna kṣamate narakaṃ tena gacchati || 8.313||
8.313. He who, being abused by men in pain, pardons (them), will in reward of that (act) be exalted in heaven; but he who, (proud) of his kingly state, forgives them not, will for that (reason) sink into hell.
राजा स्तेनेन गन्तव्यो मुक्तकेशेन धीमता । आचक्षाणेन तत्स्तेयमेवङ्कर्माऽस्मि शाधि माम् ॥ ८.३१४॥
rājā stenena gantavyo muktakeśena dhīmatā | ācakṣāṇena tatsteyamevaṅkarmā'smi śādhi mām || 8.314||
8.314. A thief shall, running, approach the king, with flying hair, confessing that theft (and saying), ’Thus have I done, punish me;’
स्कन्धेनादाय मुशलं लगुडं वाऽपि खादिरम् । शक्तिं चोभयतस्तीक्ष्णामायसं दण्डमेव वा ॥ ८.३१५॥
skandhenādāya muśalaṃ laguḍaṃ vā'pi khādiram | śaktiṃ cobhayatastīkṣṇāmāyasaṃ daṇḍameva vā || 8.315||
8.315. (And he must) carry on his shoulder a pestle, or a club of Khadira wood, or a spear sharp at both ends, or an iron staff.
शासनाद्वा विमोक्षाद्वा स्तेनः स्तेयाद्विमुच्यते । अशासित्वा तु तं राजा स्तेनस्याप्नोति किल्बिषम् ॥ ८.३१६॥
śāsanādvā vimokṣādvā stenaḥ steyādvimucyate | aśāsitvā tu taṃ rājā stenasyāpnoti kilbiṣam || 8.316||
8.316. Whether he be punished or pardoned, the thief is freed from the (guilt of) theft; but the king, if he punishes not, takes upon himself the guilt of the thief.
अन्नादे भ्रूणहा मार्ष्टि पत्यौ भार्याऽपचारिणी । गुरौ शिष्यश्च याज्यश्च स्तेनो राजनि किल्बिषम् ॥ ८.३१७॥
annāde bhrūṇahā mārṣṭi patyau bhāryā'pacāriṇī | gurau śiṣyaśca yājyaśca steno rājani kilbiṣam || 8.317||
8.317. The killer of a learned Brahmana throws his guilt on him who eats his food, an adulterous wife on her (negligent) husband, a (sinning) pupil or sacrificer on (their negligent) teacher (or priest), a thief on the king (who pardons him).
राजभिर्धृतदण्डास्तु कृत्वा पापानि मानवाः । निर्मलाः स्वर्गमायान्ति सन्तः सुकृतिनो यथा ॥ ८.३१८॥
rājabhirdhṛtadaṇḍāstu kṛtvā pāpāni mānavāḥ | nirmalāḥ svargamāyānti santaḥ sukṛtino yathā || 8.318||
8.318. But men who have committed crimes and have been punished by the king, go to heaven, being pure like those who performed meritorious deeds.
यस्तु रज्जुं घटं कूपाद्धरेद्भिन्द्याच्च यः प्रपाम् । स दण्डं प्राप्नुयान् माषं तच्च तस्मिन् समाहरेत् ॥ ८.३१९॥
yastu rajjuṃ ghaṭaṃ kūpāddharedbhindyācca yaḥ prapām | sa daṇḍaṃ prāpnuyān māṣaṃ tacca tasmin samāharet || 8.319||
8.319. He who steals the rope or the water-pot from a well, or damages a hut where water is distributed, shall pay one masha as a fine and restore the (article abstracted or damaged) in its (proper place).
धान्यं दशभ्यः कुम्भेभ्यो हरतोऽभ्यधिकं वधः । शेषेऽप्येकादशगुणं दाप्यस्तस्य च तद्धनम् ॥ ८.३२०॥
dhānyaṃ daśabhyaḥ kumbhebhyo harato'bhyadhikaṃ vadhaḥ | śeṣe'pyekādaśaguṇaṃ dāpyastasya ca taddhanam || 8.320||
8.320. On him who steals more than ten kumbhas of grain corporal punishment (shall be inflicted); in other cases he shall be fined eleven times as much, and shall pay to the (owner the value of his) property.
तथा धरिममेयानां शतादभ्यधिके वधः । सुवर्णरजतादीनामुत्तमानां च वाससाम् ॥ ८.३२१॥
tathā dharimameyānāṃ śatādabhyadhike vadhaḥ | suvarṇarajatādīnāmuttamānāṃ ca vāsasām || 8.321||
8.321. So shall corporal punishment be inflicted for stealing more than a hundred (palas) of articles sold by the weight, (i.e.) of gold, silver, and so forth, and of most excellent clothes.
पञ्चाशतस्त्वभ्यधिके हस्तच्छेदनमिष्यते । शेषे त्वेकादशगुणं मूल्याद्दण्डं प्रकल्पयेत् ॥ ८.३२२॥
pañcāśatastvabhyadhike hastacchedanamiṣyate | śeṣe tvekādaśaguṇaṃ mūlyāddaṇḍaṃ prakalpayet || 8.322||
8.322. For (stealing) more than fifty (palas) it is enacted that the hands (of the offender) shall be cut off; but in other cases, let him inflict a fine of eleven times the value.
पुरुषाणां कुलीनानां नारीणां च विशेषतः । मुख्यानां चैव रत्नानां हरणे वधमर्हति ॥ ८.३२३॥
puruṣāṇāṃ kulīnānāṃ nārīṇāṃ ca viśeṣataḥ | mukhyānāṃ caiva ratnānāṃ haraṇe vadhamarhati || 8.323||
8.323. For stealing men of noble family and especially women and the most precious gems, (the offender) deserves corporal (or capital) punishment.
महापशूनां हरणे शस्त्राणामौषधस्य च । कालमासाद्य कार्यं च दण्डं राजा प्रकल्पयेत् ॥ ८.३२४॥
mahāpaśūnāṃ haraṇe śastrāṇāmauṣadhasya ca | kālamāsādya kāryaṃ ca daṇḍaṃ rājā prakalpayet || 8.324||
8.324. For stealing large animals, weapons, or medicines, let the king fix a punishment, after considering the time and the purpose (for which they were destined).
गोषु ब्राह्मणसंस्थासु खरिकायाश्च भेदने । पशूनां हरणे चैव सद्यः कार्योऽर्धपादिकः ॥ ८.३२५॥
goṣu brāhmaṇasaṃsthāsu kharikāyāśca bhedane | paśūnāṃ haraṇe caiva sadyaḥ kāryo'rdhapādikaḥ || 8.325||
8.325. For (stealing) cows belonging to Brahmanas, piercing (the nostrils of) a barren cow, and for stealing (other) cattle (belonging to Brahmanas, the offender) shall forthwith lose half his feet.
सूत्रकार्पासकिण्वानां गोमयस्य गुडस्य च । दध्नः क्षीरस्य तक्रस्य पानीयस्य तृणस्य च ॥ ८.३२६॥
sūtrakārpāsakiṇvānāṃ gomayasya guḍasya ca | dadhnaḥ kṣīrasya takrasya pānīyasya tṛṇasya ca || 8.326||
8.326. (For stealing) thread, cotton, drugs causing fermentation, cowdung, molasses, sour milk, sweet milk, butter-milk, water, or grass
वेणुवैदलभाण्डानां लवणानां तथैव च । मृण्मयानां च हरणे मृदो भस्मन एव च ॥ ८.३२७॥
veṇuvaidalabhāṇḍānāṃ lavaṇānāṃ tathaiva ca | mṛṇmayānāṃ ca haraṇe mṛdo bhasmana eva ca || 8.327||
8.327. Vessels made of bamboo or other cane, salt of various kinds, earthen (vessels), earth and ashes,
मत्स्यानां पक्षिणां चैव तैलस्य च घृतस्य च । मांसस्य मधुनश्चैव यच्चान्यत्पशुसम्भवम् ॥ ८.३२८॥
matsyānāṃ pakṣiṇāṃ caiva tailasya ca ghṛtasya ca | māṃsasya madhunaścaiva yaccānyatpaśusambhavam || 8.328||
8.328. Fish, birds, oil, clarified butter, meat, honey, and other things that come from beasts,
अन्येषां चैवमादीनामद्यानाम् । पक्वान्नानां च सर्वेषां तन्मुल्याद्द्विगुणो दमः ॥ ८.३२९॥
anyeṣāṃ caivamādīnāmadyānām | pakvānnānāṃ ca sarveṣāṃ tanmulyāddviguṇo damaḥ || 8.329||
8.329. Or other things of a similar kind, spirituous liquor, boiled rice, and every kind of cooked food, the fine (shall be) twice the value (of the stolen article).
पुष्पेषु हरिते धान्ये गुल्मवल्लीनगेषु च । अन्येष्वपरिपूतेषु दण्डः स्यात्पञ्चकृष्णलः ॥ ८.३३०॥
puṣpeṣu harite dhānye gulmavallīnageṣu ca | anyeṣvaparipūteṣu daṇḍaḥ syātpañcakṛṣṇalaḥ || 8.330||
8.330. For flowers, green corn, shrubs, creepers, trees, and other unhusked (grain) the fine (shall be) five krishnalas.
परिपूतेषु धान्येषु शाकमूलफलेषु च । निरन्वये शतं दण्डः सान्वयेऽर्धशतं दमः ॥ ८.३३१॥
paripūteṣu dhānyeṣu śākamūlaphaleṣu ca | niranvaye śataṃ daṇḍaḥ sānvaye'rdhaśataṃ damaḥ || 8.331||
8.331. For husked grain, vegetables, roots, and fruit the fine (shall be) one hundred (panas) if there is no connexion (between the owner and the thief), fifty (panas) if such a connexion exists.
स्यात्साहसं त्वन्वयवत्प्रसभं कर्म यत्कृतम् । निरन्वयं भवेत्स्तेयं हृत्वाऽपव्ययते च यत् ॥ ८.३३२॥
syātsāhasaṃ tvanvayavatprasabhaṃ karma yatkṛtam | niranvayaṃ bhavetsteyaṃ hṛtvā'pavyayate ca yat || 8.332||
8.332. An offence (of this description), which is committed in the presence (of the owner) and with violence, will be robbery; if (it is committed) in his absence, it will be theft; likewise if (the possession of) anything is denied after it has been taken.
यस्त्वेतान्युपकॢप्तानि द्रव्याणि स्तेनयेन्नरः । तं शतं दण्डयेद्राजा यश्चाग्निं चोरयेद्गृहात् ॥ ८.३३३॥
yastvetānyupakḷptāni dravyāṇi stenayennaraḥ | taṃ śataṃ daṇḍayedrājā yaścāgniṃ corayedgṛhāt || 8.333||
8.333. On that man who may steal (any of) the above-mentioned articles, when they are prepared for (use), let the king inflict the first (or lowest) amercement; likewise on him who may steal (a sacred) fire out of the room (in which it is kept).
येन येन यथाङ्गेन स्तेनो नृषु विचेष्टते । तत्तदेव हरेत्तस्य प्रत्यादेशाय पार्थिवः ॥ ८.३३४॥
yena yena yathāṅgena steno nṛṣu viceṣṭate | tattadeva harettasya pratyādeśāya pārthivaḥ || 8.334||
8.334. With whatever limb a thief in any way commits (an offence) against men, even of that (the king) shall deprive him in order to prevent (a repetition of the crime)
पिताऽचार्यः सुहृत्माता भार्या पुत्रः पुरोहितः । नादण्ड्यो नाम राज्ञोऽस्ति यः स्वधर्मे न तिष्ठति ॥ ८.३३५॥
pitā'cāryaḥ suhṛtmātā bhāryā putraḥ purohitaḥ | nādaṇḍyo nāma rājño'sti yaḥ svadharme na tiṣṭhati || 8.335||
8.335. Neither a father, nor a teacher, nor a friend, nor a mother, nor a wife, nor a son, nor a domestic priest must be left unpunished by a king, if they do not keep within their duty.
कार्षापणं भवेद्दण्ड्यो यत्रान्यः प्राकृतो जनः । तत्र राजा भवेद्दण्ड्यः सहस्रमिति धारणा ॥ ८.३३६॥
kārṣāpaṇaṃ bhaveddaṇḍyo yatrānyaḥ prākṛto janaḥ | tatra rājā bhaveddaṇḍyaḥ sahasramiti dhāraṇā || 8.336||
8.336. Where another common man would be fined one karshapana, the king shall be fined one thousand; that is the settled rule.
अष्टापाद्यं तु शूद्रस्य स्तेये भवति किल्बिषम् । षोडशैव तु वैश्यस्य द्वात्रिंशत्क्षत्रियस्य च ॥ ८.३३७॥
aṣṭāpādyaṃ tu śūdrasya steye bhavati kilbiṣam | ṣoḍaśaiva tu vaiśyasya dvātriṃśatkṣatriyasya ca || 8.337||
8.337. In (a case of) theft the guilt of a Sudra shall be eightfold, that of a Vaisya sixteenfold, that of a Kshatriya two-and-thirtyfold,
ब्राह्मणस्य चतुःषष्टिः पूर्णं वाऽपि शतं भवेत् । द्विगुणा वा चतुःषष्टिस्तद्दोषगुणविद्धि सः ॥ ८.३३८॥
brāhmaṇasya catuḥṣaṣṭiḥ pūrṇaṃ vā'pi śataṃ bhavet | dviguṇā vā catuḥṣaṣṭistaddoṣaguṇaviddhi saḥ || 8.338||
8.338. That of a Brahmana sixty-fourfold, or quite a hundredfold, or (even) twice four-and-sixtyfold; (each of them) knowing the nature of the offence
वानस्पत्यं मूलफलं दार्वग्न्यर्थं तथैव च । तृणं च गोभ्यो ग्रासार्थमस्तेयं मनुरब्रवीत् ॥ ८.३३९॥
vānaspatyaṃ mūlaphalaṃ dārvagnyarthaṃ tathaiva ca | tṛṇaṃ ca gobhyo grāsārthamasteyaṃ manurabravīt || 8.339||
8.339. (The taking of) roots and of fruit from trees, of wood for a (sacrificial) fire, and of grass for feeding cows, Manu has declared (to be) no theft.
योऽदत्तादायिनो हस्तात्लिप्सेत ब्राह्मणो धनम् । याजनाध्यापनेनापि यथा स्तेनस्तथैव सः ॥ ८.३४० - ञ॥
yo'dattādāyino hastātlipseta brāhmaṇo dhanam | yājanādhyāpanenāpi yathā stenastathaiva saḥ || 8.340||
8.340. A Brahmana, seeking to obtain property from a man who took what was not given to him, either by sacrificing for him or by teaching him, is even like a thief.
द्विजोऽध्वगः क्षीणवृत्तिर्द्वाविक्षू द्वे च मूलके । आददानः परक्षेत्रात्न दण्डं दातुमर्हति ॥ ८.३४१॥
dvijo'dhvagaḥ kṣīṇavṛttirdvāvikṣū dve ca mūlake | ādadānaḥ parakṣetrātna daṇḍaṃ dātumarhati || 8.341||
8.341. A twice-born man, who is travelling and whose provisions are exhausted, shall not be fined, if he takes two stalks of sugar-cane or two (esculent) roots from the field of another man.
असंदितानां संदाता संदितानां च मोक्षकः । दासाश्वरथहर्ता च प्राप्तः स्याच्चोरकिल्बिषम् ॥ ८.३४२॥
asaṃditānāṃ saṃdātā saṃditānāṃ ca mokṣakaḥ | dāsāśvarathahartā ca prāptaḥ syāccorakilbiṣam || 8.342||
8.342. He who ties up unbound or sets free tied up (cattle of other men), he who takes a slave, a horse, or a carriage will have incurred the guilt of a thief.
अनेन विधिना राजा कुर्वाणः स्तेननिग्रहम् । यशोऽस्मिन् प्राप्नुयात्लोके प्रेत्य चानुत्तमं सुखम् ॥ ८.३४३॥
anena vidhinā rājā kurvāṇaḥ stenanigraham | yaśo'smin prāpnuyātloke pretya cānuttamaṃ sukham || 8.343||
8.343. A king who punishes thieves according to these rules, will gain fame in this world and after death unsurpassable bliss.
ऐन्द्रं स्थानमभिप्रेप्सुर्यशश्चाक्षयमव्ययम् । नोपेक्षेत क्षणमपि राजा साहसिकं नरम् ॥ ८.३४४॥
aindraṃ sthānamabhiprepsuryaśaścākṣayamavyayam | nopekṣeta kṣaṇamapi rājā sāhasikaṃ naram || 8.344||
8.344. A king who desires to gain the throne of Indra and imperishable eternal fame, shall not, even for a moment, neglect (to punish) the man who commits violence.
वाग्दुष्टात्तस्कराच्चैव दण्डेनैव च हिंसतः । साहसस्य नरः कर्ता विज्ञेयः पापकृत्तमः ॥ ८.३४५॥
vāgduṣṭāttaskarāccaiva daṇḍenaiva ca hiṃsataḥ | sāhasasya naraḥ kartā vijñeyaḥ pāpakṛttamaḥ || 8.345||
8.345. He who commits violence must be considered as the worst offender, (more wicked) than a defamer, than a thief, and than he who injures (another) with a staff.
साहसे वर्तमानं तु यो मर्षयति पार्थिवः । स विनाशं व्रजत्याशु विद्वेषं चाधिगच्छति ॥ ८.३४६॥
sāhase vartamānaṃ tu yo marṣayati pārthivaḥ | sa vināśaṃ vrajatyāśu vidveṣaṃ cādhigacchati || 8.346||
8.346. But that king who pardons the perpetrator of violence quickly perishes and incurs hatred.
न मित्रकारणाद्राजा विपुलाद्वा धनागमात् । समुत्सृजेत्साहसिकान् सर्वभूतभयावहान् ॥ ८.३४७॥
na mitrakāraṇādrājā vipulādvā dhanāgamāt | samutsṛjetsāhasikān sarvabhūtabhayāvahān || 8.347||
8.347. Neither for friendship’s sake, nor for the sake of great lucre, must a king let go perpetrators of violence, who cause terror to all creatures.
शस्त्रं द्विजातिभिर्ग्राह्यं धर्मो यत्रोपरुध्यते । द्विजातीनां च वर्णानां विप्लवे कालकारिते ॥ ८.३४८॥
śastraṃ dvijātibhirgrāhyaṃ dharmo yatroparudhyate | dvijātīnāṃ ca varṇānāṃ viplave kālakārite || 8.348||
8.348. Twice-born men may take up arms when (they are) hindered (in the fulfilment of their duties, when destruction (threatens) the twice-born castes (varna) in (evil) times,
आत्मनश्च परित्राणे दक्षिणानां च सङ्गरे । स्त्रीविप्राभ्युपपत्तौ च घ्नन् धर्मेण न दुष्यति ॥ ८.३४९॥
ātmanaśca paritrāṇe dakṣiṇānāṃ ca saṅgare | strīviprābhyupapattau ca ghnan dharmeṇa na duṣyati || 8.349||
8.349. In their own defence, in a strife for the fees of officiating priests, and in order to protect women and Brahmanas; he who (under such circumstances) kills in the cause of right, commits no sin.
गुरुं वा बालवृद्धौ वा ब्राह्मणं वा बहुश्रुतम् । आततायिनमायान्तं हन्यादेवाविचारयन् ॥ ८.३५०॥
guruṃ vā bālavṛddhau vā brāhmaṇaṃ vā bahuśrutam | ātatāyinamāyāntaṃ hanyādevāvicārayan || 8.350||
8.350. One may slay without hesitation an assassin who approaches (with murderous intent), whether (he be one’s) teacher, a child or an aged man, or a Brahmana deeply versed in the Vedas.
नाततायिवधे दोषो हन्तुर्भवति कश्चन । प्रकाशं वाऽप्रकाशं वा मन्युस्तं मन्युमृच्छति ॥ ८.३५१॥
nātatāyivadhe doṣo hanturbhavati kaścana | prakāśaṃ vā'prakāśaṃ vā manyustaṃ manyumṛcchati || 8.351||
8.351. By killing an assassin the slayer incurs no guilt, whether (he does it) publicly or secretly; in that case fury recoils upon fury.
परदाराभिमर्शेषु प्रवृत्तान्नॄन् महीपतिः । उद्वेजनकरैर्दण्डैश्चिह्नयित्वा प्रवासयेत् ॥ ८.३५२॥
paradārābhimarśeṣu pravṛttānnṝn mahīpatiḥ | udvejanakarairdaṇḍaiścihnayitvā pravāsayet || 8.352||
8.352. Men who commit adultery with the wives of others, the king shall cause to be marked by punishments which cause terror, and afterwards banish.
तत्समुत्थो हि लोकस्य जायते वर्णसङ्करः । येन मूलहरोऽधर्मः सर्वनाशाय कल्पते ॥ ८.३५३॥
tatsamuttho hi lokasya jāyate varṇasaṅkaraḥ | yena mūlaharo'dharmaḥ sarvanāśāya kalpate || 8.353||
8.353. For by (adultery) is caused a mixture of the castes (varna) among men; thence (follows) sin, which cuts up even the roots and causes the destruction of everything.
परस्य पत्न्या पुरुषः सम्भाषां योजयन् रहः । पूर्वमाक्षारितो दोषैः प्राप्नुयात्पूर्वसाहसम् ॥ ८.३५४॥
parasya patnyā puruṣaḥ sambhāṣāṃ yojayan rahaḥ | pūrvamākṣārito doṣaiḥ prāpnuyātpūrvasāhasam || 8.354||
8.354. A man formerly accused of (such) offences, who secretly converses with another man’s wife, shall pay the first (or lowest) amercement.
यस्त्वनाक्षारितः पूर्वमभिभाषेत कारणात् । न दोषं प्राप्नुयात्किं चिन्न हि तस्य व्यतिक्रमः ॥ ८.३५५॥
yastvanākṣāritaḥ pūrvamabhibhāṣeta kāraṇāt | na doṣaṃ prāpnuyātkiṃ cinna hi tasya vyatikramaḥ || 8.355||
8.355. But a man, not before accused, who (thus) speaks with (a woman) for some (reasonable) cause, shall not incur any guilt, since in him there is no transgression.
परस्त्रियं योऽभिवदेत्तीर्थेऽरण्ये वनेऽपि वा । नदीनां वाऽपि सम्भेदे स सङ्ग्रहणमाप्नुयात् ॥ ८.३५६॥
parastriyaṃ yo'bhivadettīrthe'raṇye vane'pi vā | nadīnāṃ vā'pi sambhede sa saṅgrahaṇamāpnuyāt || 8.356||
8.356. He who addresses the wife of another man at a Tirtha, outside the village, in a forest, or at the confluence of rivers, suffer (the punishment for) adulterous acts (samgrahana).
उपकारक्रिया केलिः स्पर्शो भूषणवाससाम् । सह खट्वाऽसनं चैव सर्वं सङ्ग्रहणं स्मृतम् ॥ ८.३५७॥
upakārakriyā keliḥ sparśo bhūṣaṇavāsasām | saha khaṭvā'sanaṃ caiva sarvaṃ saṅgrahaṇaṃ smṛtam || 8.357||
8.357. Offering presents (to a woman), romping (with her), touching her ornaments and dress, sitting with her on a bed, all (these acts) are considered adulterous acts (samgrahana).
स्त्रियं स्पृशेददेशे यः स्पृष्टो वा मर्षयेत्तया । परस्परस्यानुमते सर्वं सङ्ग्रहणं स्मृतम् ॥ ८.३५८॥
striyaṃ spṛśedadeśe yaḥ spṛṣṭo vā marṣayettayā | parasparasyānumate sarvaṃ saṅgrahaṇaṃ smṛtam || 8.358||
8.358. If one touches a woman in a place (which ought) not (to be touched) or allows (oneself to be touched in such a spot), all (such acts done) with mutual consent are declared (to be) adulterous (samgrahana).
अब्राह्मणः सङ्ग्रहणे प्राणान्तं दण्डमर्हति । चतुर्णामपि वर्णानां दारा रक्ष्यतमाः सदा ॥ ८.३५९॥
abrāhmaṇaḥ saṅgrahaṇe prāṇāntaṃ daṇḍamarhati | caturṇāmapi varṇānāṃ dārā rakṣyatamāḥ sadā || 8.359||
8.359. A man who is not a Brahmana ought to suffer death for adultery (samgrahana); for the wives of all the four castes even must always be carefully guarded.
भिक्षुका बन्दिनश्चैव दीक्षिताः कारवस्तथा । सम्भाषणं सह स्त्रीभिः कुर्युरप्रतिवारिताः ॥ ८.३६०॥
bhikṣukā bandinaścaiva dīkṣitāḥ kāravastathā | sambhāṣaṇaṃ saha strībhiḥ kuryuraprativāritāḥ || 8.360||
8.360. Mendicants, bards, men who have performed the initiatory ceremony of a Vedic sacrifice, and artisans are not prohibited from speaking to married women.
न सम्भाषां परस्त्रीभिः प्रतिषिद्धः समाचरेत् । निषिद्धो भाषमाणस्तु सुवर्णं दण्डमर्हति ॥ ८.३६१॥
na sambhāṣāṃ parastrībhiḥ pratiṣiddhaḥ samācaret | niṣiddho bhāṣamāṇastu suvarṇaṃ daṇḍamarhati || 8.361||
8.361. Let no man converse with the wives of others after he has been forbidden (to do so); but he who converses (with them), in spite of a prohibition, shall be fined one suvarna.
नैष चारणदारेषु विधिर्नात्मोपजीविषु । सज्जयन्ति हि ते नारीर्निगूढाश्चारयन्ति च ॥ ८.३६२॥
naiṣa cāraṇadāreṣu vidhirnātmopajīviṣu | sajjayanti hi te nārīrnigūḍhāścārayanti ca || 8.362||
8.362. This rule does not apply to the wives of actors and singers, nor (of) those who live on (the intrigues of) their own (wives); for such men send their wives (to others) or, concealing themselves, allow them to hold criminal intercourse.
किं चिदेव तु दाप्यः स्यात्सम्भाषां ताभिराचरन् । प्रेष्यासु चैकभक्तासु रहः प्रव्रजितासु च ॥ ८.३६३॥
kiṃ cideva tu dāpyaḥ syātsambhāṣāṃ tābhirācaran | preṣyāsu caikabhaktāsu rahaḥ pravrajitāsu ca || 8.363||
8.363. Yet he who secretly converses with such women, or with female slaves kept by one (master), and with female ascetics, shall be compelled to pay a small fine.
योऽकामां दूषयेत्कन्यां स सद्यो वधमर्हति । सकामां दूषयंस्तुल्यो न वधं प्राप्नुयान्नरः ॥ ८.३६४॥
yo'kāmāṃ dūṣayetkanyāṃ sa sadyo vadhamarhati | sakāmāṃ dūṣayaṃstulyo na vadhaṃ prāpnuyānnaraḥ || 8.364||
8.364. He who violates an unwilling maiden shall instantly suffer corporal punishment; but a man who enjoys a willing maiden shall not suffer corporal punishment, if (his caste be) the same (as hers).
कन्यां भजन्तीमुत्कृष्टं न किं चिदपि दापयेत् । जघन्यं सेवमानां तु संयतां वासयेद्गृहे ॥ ८.३६५॥
kanyāṃ bhajantīmutkṛṣṭaṃ na kiṃ cidapi dāpayet | jaghanyaṃ sevamānāṃ tu saṃyatāṃ vāsayedgṛhe || 8.365||
8.365. From a maiden who makes advances to a (man of) high (caste), he shall not take any fine; but her, who courts a (man of) low (caste), let him force to live confined in her house.
उत्तमां सेवमानस्तु जघन्यो वधमर्हति । शुल्कं दद्यात्सेवमानः समामिच्छेत्पिता यदि ॥ ८.३६६॥
uttamāṃ sevamānastu jaghanyo vadhamarhati | śulkaṃ dadyātsevamānaḥ samāmicchetpitā yadi || 8.366||
8.366. A (man of) low (caste) who makes love to a maiden (of) the highest (caste) shall suffer corporal punishment; he who addresses a maiden (on) equal (caste) shall pay the nuptial fee, if her father desires it.
अभिषह्य तु यः कन्यां कुर्याद्दर्पेण मानवः । तस्याशु कर्त्या अङ्गुल्यो दण्डं चार्हति षट्शतम् ॥ ८.३६७॥
abhiṣahya tu yaḥ kanyāṃ kuryāddarpeṇa mānavaḥ | tasyāśu kartyā aṅgulyo daṇḍaṃ cārhati ṣaṭśatam || 8.367||
8.367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas).
सकामां दूषयंस्तुल्यो नाङ्गुलिछेदमाप्नुयात् । द्विशतं तु दमं दाप्यः प्रसङ्गविनिवृत्तये ॥ ८.३६८॥
sakāmāṃ dūṣayaṃstulyo nāṅgulichedamāpnuyāt | dviśataṃ tu damaṃ dāpyaḥ prasaṅgavinivṛttaye || 8.368||
8.368. A man (of) equal (caste) who defiles a willing maiden shall not suffer the amputation of his fingers, but shall pay a fine of two hundred (panas) in order to deter him from a repetition (of the offence).
कन्यैव कन्यां या कुर्यात्तस्याः स्याद्द्विशतो दमः । शुल्कं च द्विगुणं दद्यात्शिफाश्चैवाप्नुयाद्दश ॥ ८.३६९॥
kanyaiva kanyāṃ yā kuryāttasyāḥ syāddviśato damaḥ | śulkaṃ ca dviguṇaṃ dadyātśiphāścaivāpnuyāddaśa || 8.369||
8.369. A damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her (nuptial) fee, and receive ten (lashes with a) rod.
या तु कन्यां प्रकुर्यात्स्त्री सा सद्यो मौण्ड्यमर्हति । अङ्गुल्योरेव वा छेदं खरेणोद्वहनं तथा ॥ ८.३७०॥
yā tu kanyāṃ prakuryātstrī sā sadyo mauṇḍyamarhati | aṅgulyoreva vā chedaṃ khareṇodvahanaṃ tathā || 8.370||
8.370. But a woman who pollutes a damsel shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey.
भर्तारं लङ्घयेद्या तु स्त्री ज्ञातिगुणदर्पिता । तां श्वभिः खादयेद्राजा संस्थाने बहुसंस्थिते ॥ ८.३७१॥
bhartāraṃ laṅghayedyā tu strī jñātiguṇadarpitā | tāṃ śvabhiḥ khādayedrājā saṃsthāne bahusaṃsthite || 8.371||
8.371. If a wife, proud of the greatness of her relatives or (her own) excellence, violates the duty which she owes to her lord, the king shall cause her to be devoured by dogs in a place frequented by many.
पुमांसं दाहयेत्पापं शयने तप्त आयसे । अभ्यादध्युश्च काष्ठानि तत्र दह्येत पापकृत् ॥ ८.३७२॥
pumāṃsaṃ dāhayetpāpaṃ śayane tapta āyase | abhyādadhyuśca kāṣṭhāni tatra dahyeta pāpakṛt || 8.372||
8.372. Let him cause the male offender to be burnt on a red-hot iron bed; they shall put logs under it, (until) the sinner is burned (to death).
संवत्सरेऽभिशस्तस्य दुष्टस्य द्विगुणो दमः । व्रात्यया सह संवासे चाण्डाल्या तावदेव तु ॥ ८.३७३॥
saṃvatsare'bhiśastasya duṣṭasya dviguṇo damaḥ | vrātyayā saha saṃvāse cāṇḍālyā tāvadeva tu || 8.373||
8.373. On a man (once) convicted, who is (again) accused within a year, a double fine (must be inflicted); even thus (must the fine be doubled) for (repeated) intercourse with a Vratya and a Kandali.
शूद्रो गुप्तमगुप्तं वा द्वैजातं वर्णमावसन् । अङ्गसर्वस्वी सर्वेण हीयते ॥ ८.३७४॥
śūdro guptamaguptaṃ vā dvaijātaṃ varṇamāvasan | aṅgasarvasvī sarveṇa hīyate || 8.374||
8.374. A Sudra who has intercourse with a woman of a twice-born caste (varna), guarded or unguarded, (shall be punished in the following manner): if she was unguarded, he loses the part (offending) and all his property; if she was guarded, everything (even his life).
वैश्यः सर्वस्वदण्डः स्यात्संवत्सरनिरोधतः । सहस्रं क्षत्रियो दण्ड्यो मौण्ड्यं मूत्रेण चार्हति ॥ ८.३७५॥
vaiśyaḥ sarvasvadaṇḍaḥ syātsaṃvatsaranirodhataḥ | sahasraṃ kṣatriyo daṇḍyo mauṇḍyaṃ mūtreṇa cārhati || 8.375||
8.375. (For intercourse with a guarded Brahmana a Vaisya shall forfeit all his property after imprisonment for a year; a Kshatriya shall be fined one thousand (panas) and be shaved with the urine (of an ass).
ब्राह्मणीं यद्यगुप्तां तु गच्छेतां वैश्यपार्थिवौ । वैश्यं पञ्चशतं कुर्यात्क्षत्रियं तु सहस्रिणम् ॥ ८.३७६॥
brāhmaṇīṃ yadyaguptāṃ tu gacchetāṃ vaiśyapārthivau | vaiśyaṃ pañcaśataṃ kuryātkṣatriyaṃ tu sahasriṇam || 8.376||
8.376. If a Vaisya or a Kshatriya has connexion with an unguarded Brahmana, let him fine the Vaisya five hundred (panas) and the Kshatriya one thousand.
उभावपि तु तावेव ब्राह्मण्या गुप्तया सह । विप्लुतौ शूद्रवद्दण्ड्यौ दग्धव्यौ वा कटाग्निना ॥ ८.३७७॥
ubhāvapi tu tāveva brāhmaṇyā guptayā saha | viplutau śūdravaddaṇḍyau dagdhavyau vā kaṭāgninā || 8.377||
8.377. But even these two, if they offend with a Brahmani (not only) guarded (but the wife of an eminent man), shall be punished like a Sudra or be burnt in a fire of dry grass.
सहस्रं ब्राह्मणो दण्ड्यो गुप्तां विप्रां बलाद्व्रजन् । शतानि पञ्च दण्ड्यः स्यादिच्छन्त्या सह सङ्गतः ॥ ८.३७८॥
sahasraṃ brāhmaṇo daṇḍyo guptāṃ viprāṃ balādvrajan | śatāni pañca daṇḍyaḥ syādicchantyā saha saṅgataḥ || 8.378||
8.378. A Brahmana who carnally knows a guarded Brahmani against her will, shall be fined one thousand (panas); but he shall be made to pay five hundred, if he had connexion with a willing one.
मौण्ड्यं प्राणान्तको दण्डो ब्राह्मणस्य विधीयते । इतरेषां तु वर्णानां दण्डः प्राणान्तको भवेत् ॥ ८.३७९॥
mauṇḍyaṃ prāṇāntako daṇḍo brāhmaṇasya vidhīyate | itareṣāṃ tu varṇānāṃ daṇḍaḥ prāṇāntako bhavet || 8.379||
8.379. Tonsure (of the head) is ordained for a Brahmana (instead of) capital punishment; but (men of) other castes shall suffer capital punishment.
न जातु ब्राह्मणं हन्यात्सर्वपापेष्वपि स्थितम् । राष्ट्रादेनं बहिः कुर्यात्समग्रधनमक्षतम् ॥ ८.३८०॥
na jātu brāhmaṇaṃ hanyātsarvapāpeṣvapi sthitam | rāṣṭrādenaṃ bahiḥ kuryātsamagradhanamakṣatam || 8.380||
8.380. Let him never slay a Brahmana, though he have committed all (possible) crimes; let him banish such an (offender), leaving all his property (to him) and (his body) unhurt.
न ब्राह्मणवधाद्भूयानधर्मो विद्यते भुवि । तस्मादस्य वधं राजा मनसाऽपि न चिन्तयेत् ॥ ८.३८१॥
na brāhmaṇavadhādbhūyānadharmo vidyate bhuvi | tasmādasya vadhaṃ rājā manasā'pi na cintayet || 8.381||
8.381. No greater crime is known on earth than slaying a Brahmana; a king, therefore, must not even conceive in his mind the thought of killing a Brahmana.
वैश्यश्चेत्क्षत्रियां गुप्तां वैश्यां वा क्षत्रियो व्रजेत् । यो ब्राह्मण्यामगुप्तायां तावुभौ दण्डमर्हतः ॥ ८.३८२॥
vaiśyaścetkṣatriyāṃ guptāṃ vaiśyāṃ vā kṣatriyo vrajet | yo brāhmaṇyāmaguptāyāṃ tāvubhau daṇḍamarhataḥ || 8.382||
8.382. If a Vaisya approaches a guarded female of the Kshatriya caste, or a Kshatriya a (guarded) Vaisya woman, they both deserve the same punishment as in the case of an unguarded Brahmana female.
सहस्रं ब्राह्मणो दण्डं दाप्यो गुप्ते तु ते व्रजन् । शूद्राया क्षत्रियविशोः साहस्रो वै भवेद्दमः ॥ ८.३८३॥
sahasraṃ brāhmaṇo daṇḍaṃ dāpyo gupte tu te vrajan | śūdrāyā kṣatriyaviśoḥ sāhasro vai bhaveddamaḥ || 8.383||
8.383. A Brahmana shall be compelled to pay a fine of one thousand (panas) if he has intercourse with guarded (females of) those two (castes); for (offending with) a (guarded) Sudra female a fine of one thousand (panas shall be inflicted) on a Kshatriya or a Vaisya.
क्षत्रियायामगुप्तायां वैश्ये पञ्चशतं दमः । मूत्रेण मौण्ड्यमि ऋच्छेत्तु क्षत्रियो दण्डमेव वा ॥ ८.३८४॥
kṣatriyāyāmaguptāyāṃ vaiśye pañcaśataṃ damaḥ | mūtreṇa mauṇḍyami ṛcchettu kṣatriyo daṇḍameva vā || 8.384||
8.384. For (intercourse with) an unguarded Kshatriya a fine of five hundred (panas shall fall) on a Vaisya; but (for the same offence) a Kshatriya shall be shaved with the urine (of a donkey) or (pay) the same fine.
अगुप्ते क्षत्रियावैश्ये शूद्रां वा ब्राह्मणो व्रजन् । शतानि पञ्च दण्ड्यः स्यात्सहस्रं त्वन्त्यजस्त्रियम् ॥ ८.३८५॥
agupte kṣatriyāvaiśye śūdrāṃ vā brāhmaṇo vrajan | śatāni pañca daṇḍyaḥ syātsahasraṃ tvantyajastriyam || 8.385||
8.385. A Brahmana who approaches unguarded females (of the) Kshatriya or Vaisya (castes), or a Sudra female, shall be fined five hundred (panas); but (for intercourse with) a female (of the) lowest (castes), one thousand.
यस्य स्तेनः पुरे नास्ति नान्यस्त्रीगो न दुष्टवाक् । न साहसिकदण्डघ्नो स राजा शक्रलोकभाक् ॥ ८.३८६॥
yasya stenaḥ pure nāsti nānyastrīgo na duṣṭavāk | na sāhasikadaṇḍaghno sa rājā śakralokabhāk || 8.386||
8.386. That king in whose town lives no thief, no adulterer, no defamer, no man guilty of violence, and no committer of assaults, attains the world of Sakra (Indra).
एतेषां निग्रहो राज्ञः पञ्चानां विषये स्वके । सांराज्यकृत्सजात्येषु लोके चैव यशस्करः ॥ ८.३८७॥
eteṣāṃ nigraho rājñaḥ pañcānāṃ viṣaye svake | sāṃrājyakṛtsajātyeṣu loke caiva yaśaskaraḥ || 8.387||
8.387. The suppression of those five in his dominions secures to a king paramount sovereignty among his peers and fame in the world.
ऋत्विजं यस्त्यजेद्याज्यो याज्यं चर्त्विक्त्यजेद्यदि । शक्तं कर्मण्यदुष्टं च तयोर्दण्डः शतं शतम् ॥ ८.३८८॥
ṛtvijaṃ yastyajedyājyo yājyaṃ cartviktyajedyadi | śaktaṃ karmaṇyaduṣṭaṃ ca tayordaṇḍaḥ śataṃ śatam || 8.388||
8.388. A sacrificer who forsakes an officiating priest, and an officiating priest who forsakes a sacrificer, (each being) able to perform his work and not contaminated (by grievous crimes), must each be fined one hundred (panas).
न माता न पिता न स्त्री न पुत्रस्त्यागमर्हति । त्यजन्नपतितानेतान् राज्ञा दण्ड्यः शतानि षट् ॥ ८.३८९॥
na mātā na pitā na strī na putrastyāgamarhati | tyajannapatitānetān rājñā daṇḍyaḥ śatāni ṣaṭ || 8.389||
8.389. Neither a mother, nor a father, nor a wife, nor a son shall be cast off; he who casts them off, unless guilty of a crime causing loss of caste, shall be fined six hundred (panas).
आश्रमेषु द्विजातीनां कार्ये विवदतां मिथः । न विब्रूयान्नृपो धर्मं चिकीर्षन् हितमात्मनः ॥ ८.३९०॥
āśrameṣu dvijātīnāṃ kārye vivadatāṃ mithaḥ | na vibrūyānnṛpo dharmaṃ cikīrṣan hitamātmanaḥ || 8.390||
8.390. If twice-born men dispute among each other concerning the duty of the orders, a king who desires his own welfare should not (hastily) decide (what is) the law.
यथार्हमेतानभ्यर्च्य ब्राह्मणैः सह पार्थिवः । सान्त्वेन प्रशमय्यादौ स्वधर्मं प्रतिपादयेत् ॥ ८.३९१॥
yathārhametānabhyarcya brāhmaṇaiḥ saha pārthivaḥ | sāntvena praśamayyādau svadharmaṃ pratipādayet || 8.391||
8.391. Having shown them due honor, he should, with (the assistance of) Brahmanas, first soothe them by gentle (speech) and afterwards teach them their duty.
प्रतिवेश्यानुवेश्यौ च कल्याणे विंशतिद्विजे । अर्हावभोजयन् विप्रो दण्डमर्हति माषकम् ॥ ८.३९२॥
prativeśyānuveśyau ca kalyāṇe viṃśatidvije | arhāvabhojayan vipro daṇḍamarhati māṣakam || 8.392||
8.392. A Brahmana who does not invite his next neighbour and his neighbour next but one, (though) both (he) worthy (of the honour), to a festival at which twenty Brahmanas are entertained, is liable to a fine of one masha.
श्रोत्रियः श्रोत्रियं साधुं भूतिकृत्येष्वभोजयन् । तदन्नं द्विगुणं दाप्यो हैरण्यं चैव माषकम् ॥ ८.३९३॥
śrotriyaḥ śrotriyaṃ sādhuṃ bhūtikṛtyeṣvabhojayan | tadannaṃ dviguṇaṃ dāpyo hairaṇyaṃ caiva māṣakam || 8.393||
8.393. A Srotriya who does not entertain a virtuous Srotriya at auspicious festive rites, shall be made to pay him twice (the value of) the meal and a masha of gold (as a fine to the king).
अन्धो जडः पीठसर्पी सप्तत्या स्थविरश्च यः । श्रोत्रियेषूपकुर्वंश्च न दाप्याः केन चित्करम् ॥ ८.३९४॥
andho jaḍaḥ pīṭhasarpī saptatyā sthaviraśca yaḥ | śrotriyeṣūpakurvaṃśca na dāpyāḥ kena citkaram || 8.394||
8.394. A blind man, an idiot, (a cripple) who moves with the help of a board, a man full seventy years old, and he who confers benefits on Srotriyas, shall not be compelled by any (king) to pay a tax.
श्रोत्रियं व्याधितार्तौ च बालवृद्धावकिञ्चनम् । महाकुलीनमार्यं च राजा सम्पूजयेत्सदा ॥ ८.३९५॥
śrotriyaṃ vyādhitārtau ca bālavṛddhāvakiñcanam | mahākulīnamāryaṃ ca rājā sampūjayetsadā || 8.395||
8.395. Let the king always treat kindly a Srotriya, a sick or distressed man, an infant and an aged or indigent man, a man of high birth, and an honourable man (Arya).
शाल्मलीफलके श्लक्ष्णे नेनिज्यान्नेजकः शनैः । न च वासांसि वासोभिर्निर्हरेन्न च वासयेत् ॥ ८.३९६॥
śālmalīphalake ślakṣṇe nenijyānnejakaḥ śanaiḥ | na ca vāsāṃsi vāsobhirnirharenna ca vāsayet || 8.396||
8.396. A washerman shall wash (the clothes of his employers) gently on a smooth board of Salmaliwood he shall not return the clothes (of one person) for those (of another), nor allow anybody (but the owner) to wear them.
तन्तुवायो दशपलं दद्यादेकपलाधिकम् । अतोऽन्यथा वर्तमानो दाप्यो द्वादशकं दमम् ॥ ८.३९७॥
tantuvāyo daśapalaṃ dadyādekapalādhikam | ato'nyathā vartamāno dāpyo dvādaśakaṃ damam || 8.397||
8.397. A weaver (who has received) ten palas (of thread), shall return (cloth weighing) one pala more; he who acts differently shall be compelled to pay a fine of twelve (panas).
शुल्कस्थानेषु कुशलाः सर्वपण्यविचक्षणाः । कुर्युरर्घं यथापण्यं ततो विंशं नृपो हरेत् ॥ ८.३९८॥
śulkasthāneṣu kuśalāḥ sarvapaṇyavicakṣaṇāḥ | kuryurarghaṃ yathāpaṇyaṃ tato viṃśaṃ nṛpo haret || 8.398||
8.398. Let the king take one-twentieth of that (amount) which men, well acquainted with the settlement of tolls and duties (and) skilful in (estimating the value of) all kinds of merchandise, may fix as the value for each saleable commodity.
राज्ञः प्रख्यातभाण्डानि प्रतिषिद्धानि यानि च । ताणि निर्हरतो लोभात्सर्वहारं हरेन्नृपः ॥ ८.३९९॥
rājñaḥ prakhyātabhāṇḍāni pratiṣiddhāni yāni ca | tāṇi nirharato lobhātsarvahāraṃ harennṛpaḥ || 8.399||
8.399. Let the king confiscate the whole property of (a trader) who out of greed exports goods of which the king has a monopoly or (the export of which is) forbidden.
शुल्कस्थानं परिहरन्नकाले क्रयविक्रयी । मिथ्यावादी च सङ्ख्याने दाप्योऽष्टगुणमत्ययम् ॥ ८.४००॥
śulkasthānaṃ pariharannakāle krayavikrayī | mithyāvādī ca saṅkhyāne dāpyo'ṣṭaguṇamatyayam || 8.400||
8.400. He who avoids a custom-house (or a toll), he who buys or sells at an improper time, or he who makes a false statement in enumerating (his goods), shall be fined eight times (the amount of duty) which he tried to evade.
आगमं निर्गमं स्थानं तथा वृद्धिक्षयावुभौ । विचार्य सर्वपण्यानां कारयेत्क्रयविक्रयौ ॥ ८.४०१॥
āgamaṃ nirgamaṃ sthānaṃ tathā vṛddhikṣayāvubhau | vicārya sarvapaṇyānāṃ kārayetkrayavikrayau || 8.401||
8.401. Let (the king) fix (the rates for) the purchase and sale of all marketable goods, having (duly) considered whence they come, whither they go, how long they have been kept, the (probable) profit and the (probable) outlay.
पञ्चरात्रे पञ्चरात्रे पक्षे पक्षेऽथ वा गते । कुर्वीत चैषां प्रत्यक्षमर्घसंस्थापनं नृपः ॥ ८.४०२॥
pañcarātre pañcarātre pakṣe pakṣe'tha vā gate | kurvīta caiṣāṃ pratyakṣamarghasaṃsthāpanaṃ nṛpaḥ || 8.402||
8.402. Once in five nights, or at the close of each fortnight, let the king publicly settle the prices for the (merchants).
तुलामानं प्रतीमानं सर्वं च स्यात्सुलक्षितम् । षट्सु षट्सु च मासेषु पुनरेव परीक्षयेत् ॥ ८.४०३॥
tulāmānaṃ pratīmānaṃ sarvaṃ ca syātsulakṣitam | ṣaṭsu ṣaṭsu ca māseṣu punareva parīkṣayet || 8.403||
8.403. All weights and measures must be duly marked, and once in six months let him re-examine them.
पणं यानं तरे दाप्यं पौरुषोऽर्धपणं तरे । पादे पशुश्च योषित्च पादार्धं रिक्तकः पुमान् ॥ ८.४०४॥
paṇaṃ yānaṃ tare dāpyaṃ pauruṣo'rdhapaṇaṃ tare | pāde paśuśca yoṣitca pādārdhaṃ riktakaḥ pumān || 8.404||
8.404. At a ferry an (empty) cart shall be made to pay one pana, a man’s (load) half a pana, an animal and a woman one quarter of a (pana), an unloaded man one-half of a quarter.
भाण्डपूर्णानि यानानि तार्यं दाप्यानि सारतः । रिक्तभाण्डानि यत्किं चित्पुमांसश्चपरिच्छदाः ॥ ८.४०५॥
bhāṇḍapūrṇāni yānāni tāryaṃ dāpyāni sārataḥ | riktabhāṇḍāni yatkiṃ citpumāṃsaścaparicchadāḥ || 8.405||
8.405. Carts (laden) with vessels full (of merchandise) shall be made to pay toll at a ferry according to the value (of the goods), empty vessels and men without luggage some trifle.
दीर्घाध्वनि यथादेशं यथाकालं तरो भवेत् । नदीतीरेषु तद्विद्यात्समुद्रे नास्ति लक्षणम् ॥ ८.४०६॥
dīrghādhvani yathādeśaṃ yathākālaṃ taro bhavet | nadītīreṣu tadvidyātsamudre nāsti lakṣaṇam || 8.406||
8.406. For a long passage the boat-hire must be proportioned to the places and times; know that this (rule refers) to (passages along) the banks of rivers; at sea there is no settled (freight).
गर्भिणी तु द्विमासादिस्तथा प्रव्रजितो मुनिः । ब्राह्मणा लिङ्गिनश्चैव न दाप्यास्तारिकं तरे ॥ ८.४०७॥
garbhiṇī tu dvimāsādistathā pravrajito muniḥ | brāhmaṇā liṅginaścaiva na dāpyāstārikaṃ tare || 8.407||
8.407. But a woman who has been pregnant two months or more, an ascetic, a hermit in the forest, and Brahmanas who are students of the Veda, shall not be made to pay toll at a ferry.
यन्नावि किं चिद्दाशानां विशीर्येतापराधतः । तद्दाशैरेव दातव्यं समागम्य स्वतोऽंशतः ॥ ८.४०८॥
yannāvi kiṃ ciddāśānāṃ viśīryetāparādhataḥ | taddāśaireva dātavyaṃ samāgamya svato'ṃśataḥ || 8.408||
8.408. Whatever may be damaged in a boat by the fault of the boatmen, that shall be made good by the boatmen collectively, (each paying) his share.
एष नौयायिनामुक्तो व्यवहारस्य निर्णयः । दाशापराधतस्तोये दैविके नास्ति निग्रहः ॥ ८.४०९॥
eṣa nauyāyināmukto vyavahārasya nirṇayaḥ | dāśāparādhatastoye daivike nāsti nigrahaḥ || 8.409||
8.409. This decision in suits (brought) by passengers (holds good only) in case the boatmen are culpably negligent on the water; in the case of (an accident) caused by (the will of) the gods, no fine can be (inflicted on them) .
वाणिज्यं कारयेद्वैश्यं कुसीदं कृषिमेव च । पशूनां रक्षणं चैव दास्यं शूद्रं द्विजन्मनाम् ॥ ८.४१०॥
vāṇijyaṃ kārayedvaiśyaṃ kusīdaṃ kṛṣimeva ca | paśūnāṃ rakṣaṇaṃ caiva dāsyaṃ śūdraṃ dvijanmanām || 8.410||
8.410. (The king) should order a Vaisya to trade, to lend money, to cultivate the land, or to tend cattle, and a Sudra to serve the twice-born castes
क्षत्रियं चैव वैश्यं च ब्राह्मणो वृत्तिकर्शितौ । बिभृयादानृशंस्येन स्वानि कर्माणि कारयेत् ॥ ८.४११॥
kṣatriyaṃ caiva vaiśyaṃ ca brāhmaṇo vṛttikarśitau | bibhṛyādānṛśaṃsyena svāni karmāṇi kārayet || 8.411||
8.411. (Some wealthy) Brahmana shall compassionately support both a Kshatriya and a Vaisya, if they are distressed for a livelihood, employing them on work (which is suitable for) their (castes).
दास्यं तु कारयन्लोभाद्ब्राह्मणः संस्कृतान् द्विजान् । अनिच्छतः प्राभवत्याद्राज्ञा दण्ड्यः शतानि षट् ॥ ८.४१२॥
dāsyaṃ tu kārayanlobhādbrāhmaṇaḥ saṃskṛtān dvijān | anicchataḥ prābhavatyādrājñā daṇḍyaḥ śatāni ṣaṭ || 8.412||
8.412. But a Brahmana who, because he is powerful, out of greed makes initiated (men of the) twice-born (castes) against their will do the work of slaves, shall be fined by the king six hundred (panas).
शूद्रं तु कारयेद्दास्यं क्रीतमक्रीतमेव वा । दास्यायैव हि सृष्टोऽसौ ब्राह्मणस्य स्वयम्भुवा ॥ ८.४१३॥
śūdraṃ tu kārayeddāsyaṃ krītamakrītameva vā | dāsyāyaiva hi sṛṣṭo'sau brāhmaṇasya svayambhuvā || 8.413||
8.413. But a Sudra, whether bought or unbought, he may compel to do servile work; for he was created by the Self-existent (Svayambhu) to be the slave of a Brahmana.
न स्वामिना निसृष्टोऽपि शूद्रो दास्याद्विमुच्यते । निसर्गजं हि तत्तस्य कस्तस्मात्तदपोहति ॥ ८.४१४॥
na svāminā nisṛṣṭo'pi śūdro dāsyādvimucyate | nisargajaṃ hi tattasya kastasmāttadapohati || 8.414||
8.414. A Sudra, though emancipated by his master, is not released from servitude; since that is innate in him, who can set him free from it?
ध्वजाहृतो भक्तदासो गृहजः क्रीतदत्त्रिमौ । पैत्रिको दण्डदासश्च सप्तैते दासयोनयः ॥ ८.४१५॥
dhvajāhṛto bhaktadāso gṛhajaḥ krītadattrimau | paitriko daṇḍadāsaśca saptaite dāsayonayaḥ || 8.415||
8.415. There are slaves of seven kinds, (viz.) he who is made a captive under a standard, he who serves for his daily food, he who is born in the house, he who is bought and he who is given, he who is inherited from ancestors, and he who is enslaved by way of punishment.
भार्या पुत्रश्च दासश्च त्रय एवाधनाः स्मृताः । यत्ते समधिगच्छन्ति यस्य ते तस्य तद्धनम् ॥ ८.४१६॥
bhāryā putraśca dāsaśca traya evādhanāḥ smṛtāḥ | yatte samadhigacchanti yasya te tasya taddhanam || 8.416||
8.416. A wife, a son, and a slave, these three are declared to have no property; the wealth which they earn is (acquired) for him to whom they belong.
विस्रब्धं ब्राह्मणः शूद्राद्द्रव्योपादानमाचरेत् । न हि तस्यास्ति किं चित्स्वं भर्तृहार्यधनो हि सः ॥ ८.४१७॥
visrabdhaṃ brāhmaṇaḥ śūdrāddravyopādānamācaret | na hi tasyāsti kiṃ citsvaṃ bhartṛhāryadhano hi saḥ || 8.417||
8.417. A Brahmana may confidently seize the goods of (his) Sudra (slave); for, as that (slave) can have no property, his master may take his possessions.
वैश्यशूद्रौ प्रयत्नेन स्वानि कर्माणि कारयेत् । तौ हि च्युतौ स्वकर्मभ्यः क्षोभयेतामिदं जगत् ॥ ८.४१८॥
vaiśyaśūdrau prayatnena svāni karmāṇi kārayet | tau hi cyutau svakarmabhyaḥ kṣobhayetāmidaṃ jagat || 8.418||
8.418. (The king) should carefully compel Vaisyas and Sudra to perform the work (prescribed) for them; for if these two (castes) swerved from their duties, they would throw this (whole) world into confusion.
अहन्यहन्यवेक्षेत कर्मान्तान् वाहनानि च । आयव्ययौ च नियतावाकरान् कोशमेव च ॥ ८.४१९॥
ahanyahanyavekṣeta karmāntān vāhanāni ca | āyavyayau ca niyatāvākarān kośameva ca || 8.419||
8.419. Let him daily look after the completion of his undertakings, his beasts of burden, and carriages, (the collection of) his revenues and the disbursements, his mines and his treasury.
एवं सर्वानिमान् राजा व्यवहारान् समापयन् । व्यपोह्य किल्बिषं सर्वं प्राप्नोति परमां गतिम् ॥ ८.४२०॥
evaṃ sarvānimān rājā vyavahārān samāpayan | vyapohya kilbiṣaṃ sarvaṃ prāpnoti paramāṃ gatim || 8.420||
8.420. A king who thus brings to a conclusion. all the legal business enumerated above, and removes all sin, reaches the highest state (of bliss).
ॐ श्री परमात्मने नमः
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