Gyaandweep | Manu Smriti , Adhyaya

पुरुषस्य स्त्रियाश्चैव धर्मे वर्त्मनि तिष्ठतोः । धर्म्ये संयोगे विप्रयोगे च धर्मान् वक्ष्यामि शाश्वतान् ॥ ९.१॥

puruṣasya striyāścaiva dharme vartmani tiṣṭhatoḥ | dharmye saṃyoge viprayoge ca dharmān vakṣyāmi śāśvatān || 9.1||

9.1. I will now propound the eternal laws for a husband and his wife who keep to the path of duty, whether they be united or separated.

अस्वतन्त्राः स्त्रियः कार्याः पुरुषैः स्वैर्दिवानिशम् । विषयेषु च सज्जन्त्यः संस्थाप्या आत्मनो वशे ॥ ९.२॥

asvatantrāḥ striyaḥ kāryāḥ puruṣaiḥ svairdivāniśam | viṣayeṣu ca sajjantyaḥ saṃsthāpyā ātmano vaśe || 9.2||

9.2. Day and night woman must be kept in dependence by the males (of) their (families), and, if they attach themselves to sensual enjoyments, they must be kept under one’s control.

पिता रक्षति कौमारे भर्ता रक्षति यौवने । रक्षन्ति स्थविरे पुत्रा न स्त्री स्वातन्त्र्यमर्हति ॥ ९.३॥

pitā rakṣati kaumāre bhartā rakṣati yauvane | rakṣanti sthavire putrā na strī svātantryamarhati || 9.3||

9.3. Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old age; a woman is never fit for independence.

कालेऽदाता पिता वाच्यो वाच्यश्चानुपयन् पतिः । मृते भर्तरि पुत्रस्तु वाच्यो मातुररक्षिता ॥ ९.४॥

kāle'dātā pitā vācyo vācyaścānupayan patiḥ | mṛte bhartari putrastu vācyo māturarakṣitā || 9.4||

9.4. Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his mother after her husband has died.

सूक्ष्मेभ्योऽपि प्रसङ्गेभ्यः स्त्रिया रक्ष्या विशेषतः । द्वयोर्हि कुलयोः शोकमावहेयुररक्षिताः ॥ ९.५॥

sūkṣmebhyo'pi prasaṅgebhyaḥ striyā rakṣyā viśeṣataḥ | dvayorhi kulayoḥ śokamāvaheyurarakṣitāḥ || 9.5||

9.5. Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if they are not guarded, they will bring sorrow on two families.

इमं हि सर्ववर्णानां पश्यन्तो धर्ममुत्तमम् । यतन्ते रक्षितुं भार्यां भर्तारो दुर्बला अपि ॥ ९.६॥

imaṃ hi sarvavarṇānāṃ paśyanto dharmamuttamam | yatante rakṣituṃ bhāryāṃ bhartāro durbalā api || 9.6||

9.6. Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives.

स्वां प्रसूतिं चरित्रं च कुलमात्मानमेव च । स्वं च धर्मं प्रयत्नेन जायां रक्षन् हि रक्षति ॥ ९.७॥

svāṃ prasūtiṃ caritraṃ ca kulamātmānameva ca | svaṃ ca dharmaṃ prayatnena jāyāṃ rakṣan hi rakṣati || 9.7||

9.7. He who carefully guards his wife, preserves (the purity of) his offspring, virtuous conduct, his family, himself, and his (means of acquiring) merit.

पतिर्भार्यां सम्प्रविश्य गर्भो भूत्वैह जायते । जायायास्तधि जायात्वं यदस्यां जायते पुनः ॥ ९.८॥

patirbhāryāṃ sampraviśya garbho bhūtvaiha jāyate | jāyāyāstadhi jāyātvaṃ yadasyāṃ jāyate punaḥ || 9.8||

9.8. The husband, after conception by his wife, becomes an embryo and is born again of her; for that is the wifehood of a wife (gaya), that he is born (gayate) again by her.

यादृशं भजते हि स्त्री सुतं सूते तथाविधम् । तस्मात्प्रजाविशुद्ध्यर्थं स्त्रियं रक्षेत्प्रयत्नतः ॥ ९.९॥

yādṛśaṃ bhajate hi strī sutaṃ sūte tathāvidham | tasmātprajāviśuddhyarthaṃ striyaṃ rakṣetprayatnataḥ || 9.9||

9.9. As the male is to whom a wife cleaves, even so is the son whom she brings forth; let him therefore carefully guard his wife, in order to keep his offspring pure.

न कश्चिद्योषितः शक्तः प्रसह्य परिरक्षितुम् । एतैरुपाययोगैस्तु शक्यास्ताः परिरक्षितुम् ॥ ९.१०॥

na kaścidyoṣitaḥ śaktaḥ prasahya parirakṣitum | etairupāyayogaistu śakyāstāḥ parirakṣitum || 9.10||

9.10. No man can completely guard women by force; but they can be guarded by the employment of the (following) expedients:

अर्थस्य सङ्ग्रहे चैनां व्यये चैव नियोजयेत् । शौचे धर्मेऽन्नपक्त्यां च पारिणाह्यस्य वेक्षणे ॥ ९.११॥

arthasya saṅgrahe caināṃ vyaye caiva niyojayet | śauce dharme'nnapaktyāṃ ca pāriṇāhyasya vekṣaṇe || 9.11||

9.11. Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping (everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after the household utensils.

अरक्षिता गृहे रुद्धाः पुरुषैराप्तकारिभिः । आत्मानमात्मना यास्तु रक्षेयुस्ताः सुरक्षिताः ॥ ९.१२॥

arakṣitā gṛhe ruddhāḥ puruṣairāptakāribhiḥ | ātmānamātmanā yāstu rakṣeyustāḥ surakṣitāḥ || 9.12||

9.12. Women, confined in the house under trustworthy and obedient servants, are not (well) guarded; but those who of their own accord keep guard over themselves, are well guarded.

पानं दुर्जनसंसर्गः पत्या च विरहोऽटनम् । स्वप्नोऽन्यगेहवासश्च नारीसंदूषणानि षट् ॥ ९.१३॥

pānaṃ durjanasaṃsargaḥ patyā ca viraho'ṭanam | svapno'nyagehavāsaśca nārīsaṃdūṣaṇāni ṣaṭ || 9.13||

9.13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling abroad, sleeping (at unseasonable hours), and dwelling in other men’s houses, are the six causes of the ruin of women.

नैता रूपं परीक्षन्ते नासां वयसि संस्थितिः । सुरूपं वा विरूपं वा पुमानित्येव भुञ्जते ॥ ९.१४॥

naitā rūpaṃ parīkṣante nāsāṃ vayasi saṃsthitiḥ | surūpaṃ vā virūpaṃ vā pumānityeva bhuñjate || 9.14||

9.14. Women do not care for beauty, nor is their attention fixed on age; (thinking), ’(It is enough that) he is a man,’ they give themselves to the handsome and to the ugly.

पौंश्चल्याच्चलचित्ताच्च नैःस्नेह्याच् स्वभावतः । रक्षिता यत्नतोऽपीह भर्तृष्वेता विकुर्वते ॥ ९.१५॥

pauṃścalyāccalacittācca naiḥsnehyāc svabhāvataḥ | rakṣitā yatnato'pīha bhartṛṣvetā vikurvate || 9.15||

9.15. Through their passion for men, through their mutable temper, through their natural heartlessness, they become disloyal towards their husbands, however carefully they may be guarded in this (world).

एवं स्वभावं ज्ञात्वाऽसां प्रजापतिनिसर्गजम् । परमं यत्नमातिष्ठेत्पुरुषो रक्षणं प्रति ॥ ९.१६॥

evaṃ svabhāvaṃ jñātvā'sāṃ prajāpatinisargajam | paramaṃ yatnamātiṣṭhetpuruṣo rakṣaṇaṃ prati || 9.16||

9.16. Knowing their disposition, which the Lord of creatures laid in them at the creation, to be such, (every) man should most strenuously exert himself to guard them.

शय्याऽऽसनमलङ्कारं कामं क्रोधमः अनार्यतां । द्रोग्धृभावं कुचर्यां च स्त्रीभ्यो मनुरकल्पयत् ॥ ९.१७॥

śayyā''sanamalaṅkāraṃ kāmaṃ krodhamaḥ anāryatāṃ | drogdhṛbhāvaṃ kucaryāṃ ca strībhyo manurakalpayat || 9.17||

9.17. (When creating them) Manu allotted to women (a love of their) bed, (of their) seat and (of) ornament, impure desires, wrath, dishonesty, malice, and bad conduct.

नास्ति स्त्रीणां क्रिया मन्त्रैरिति धर्मे व्यवस्थितिः । निरिन्द्रिया ह्यमन्त्राश्च स्त्रियो अनृतमिति स्थितिः ॥ ९.१८॥

nāsti strīṇāṃ kriyā mantrairiti dharme vyavasthitiḥ | nirindriyā hyamantrāśca striyo anṛtamiti sthitiḥ || 9.18||

9.18. For women no (sacramental) rite (is performed) with sacred texts, thus the law is settled; women (who are) destitute of strength and destitute of (the knowledge of) Vedic texts, (are as impure as) falsehood (itself), that is a fixed rule.

तथा च श्रुतयो बह्व्यो निगीता निगमेष्वपि । स्वालक्षण्यपरीक्षार्थं तासां श‍ृणुत निष्कृतीः ॥ ९.१९॥

tathā ca śrutayo bahvyo nigītā nigameṣvapi | svālakṣaṇyaparīkṣārthaṃ tāsāṃ śa‍्ṛṇuta niṣkṛtīḥ || 9.19||

9.19. And to this effect many sacred texts are sung also in the Vedas, in order to (make) fully known the true disposition (of women); hear (now those texts which refer to) the expiation of their (sins).

यन् मे माता प्रलुलुभे विचरन्त्यपतिव्रता । तन् मे रेतः पिता वृङ्क्तामित्यस्यैतन्निदर्शनम् ॥ ९.२०॥

yan me mātā pralulubhe vicarantyapativratā | tan me retaḥ pitā vṛṅktāmityasyaitannidarśanam || 9.20||

9.20. ’If my mother, going astray and unfaithful, conceived illicit desires, may my father keep that seed from me,’ that is the scriptural text.

ध्यायत्यनिष्टं यत्किं चित्पाणिग्राहस्य चेतसा । तस्यैष व्यभिचारस्य निह्नवः सम्यगुच्यते ॥ ९.२१॥

dhyāyatyaniṣṭaṃ yatkiṃ citpāṇigrāhasya cetasā | tasyaiṣa vyabhicārasya nihnavaḥ samyagucyate || 9.21||

9.21. If a woman thinks in her heart of anything that would pain her husband, the (above-mentioned text) is declared (to be a means for) completely removing such infidelity.

यादृग्गुणेन भर्त्रा स्त्री संयुज्येत यथाविधि । तादृग्गुणा सा भवति समुद्रेणैव निम्नगा ॥ ९.२२॥

yādṛgguṇena bhartrā strī saṃyujyeta yathāvidhi | tādṛgguṇā sā bhavati samudreṇaiva nimnagā || 9.22||

9.22. Whatever be the qualities of the man with whom a woman is united according to the law, such qualities even she assumes, like a river (united) with the ocean.

अक्षमाला वसिष्ठेन संयुक्ताऽधमयोनिजा । शारङ्गी मन्दपालेन जगामाभ्यर्हणीयताम् ॥ ९.२३॥

akṣamālā vasiṣṭhena saṃyuktā'dhamayonijā | śāraṅgī mandapālena jagāmābhyarhaṇīyatām || 9.23||

9.23. Akshamala, a woman of the lowest birth, being united to Vasishtha and Sarangi, (being united) to Mandapala, became worthy of honour.

एताश्चान्याश्च लोकेऽस्मिन्न अवकृष्टप्रसूतयः । उत्कर्षं योषितः प्राप्ताः स्वैः स्वैर्भर्तृगुणैः शुभैः ॥ ९.२४॥

etāścānyāśca loke'sminna avakṛṣṭaprasūtayaḥ | utkarṣaṃ yoṣitaḥ prāptāḥ svaiḥ svairbhartṛguṇaiḥ śubhaiḥ || 9.24||

9.24. These and other females of low birth have attained eminence in this world by the respective good qualities of their husbands.

एषोदिता लोकयात्रा नित्यं स्त्रीपुंसयोः शुभा । प्रेत्यैह च सुखोदर्कान् प्रजाधर्मान्निबोधत ॥ ९.२५॥

eṣoditā lokayātrā nityaṃ strīpuṃsayoḥ śubhā | pretyaiha ca sukhodarkān prajādharmānnibodhata || 9.25||

9.25. Thus has been declared the ever pure popular usage (which regulates the relations) between husband and wife; hear (next) the laws concerning children which are the cause of happiness in this world and after death.

प्रजनार्थं महाभागाः पूजार्हा गृहदीप्तयः । स्त्रियः श्रियश्च गेहेषु न विशेषोऽस्ति कश्चन ॥ ९.२६॥

prajanārthaṃ mahābhāgāḥ pūjārhā gṛhadīptayaḥ | striyaḥ śriyaśca geheṣu na viśeṣo'sti kaścana || 9.26||

9.26. Between wives (striyah) who (are destined) to bear children, who secure many blessings, who are worthy of worship and irradiate (their) dwellings, and between the goddesses of fortune (sriyah, who reside) in the houses (of men), there is no difference whatsoever.

उत्पादनमपत्यस्य जातस्य परिपालनम् । प्रत्यहं लोकयात्रायाः प्रत्यर्थं स्त्री निबन्धनम् ॥ ९.२७॥

utpādanamapatyasya jātasya paripālanam | pratyahaṃ lokayātrāyāḥ pratyarthaṃ strī nibandhanam || 9.27||

9.27. The production of children, the nurture of those born, and the daily life of men, (of these matters) woman is visibly the cause.

अपत्यं धर्मकार्याणि शुश्रूषा रतिरुत्तमा । दाराऽधीनस्तथा स्वर्गः पितॄणामात्मनश्च ह ॥ ९.२८॥

apatyaṃ dharmakāryāṇi śuśrūṣā ratiruttamā | dārā'dhīnastathā svargaḥ pitṝṇāmātmanaśca ha || 9.28||

9.28. Offspring, (the due performance on religious rites, faithful service, highest conjugal happiness and heavenly bliss for the ancestors and oneself, depend on one’s wife alone.

पतिं या नाभिचरति मनोवाग्देहसंयता । सा भर्तृलोकानाप्नोति सद्भिः साध्वीइति चोच्यते ॥ ९.२९॥

patiṃ yā nābhicarati manovāgdehasaṃyatā | sā bhartṛlokānāpnoti sadbhiḥ sādhvīiti cocyate || 9.29||

9.29. She who, controlling her thoughts, speech, and acts, violates not her duty towards her lord, dwells with him (after death) in heaven, and in this world is called by the virtuous a faithful (wife, sadhvi)

व्यभिचारात्तु भर्तुः स्त्री लोके प्राप्नोति निन्द्यताम् । श‍ृगालयोनिं चाप्नोति पापरोगैश्च पीड्यते ॥ ९.३०॥

vyabhicārāttu bhartuḥ strī loke prāpnoti nindyatām | śa‍्ṛgālayoniṃ cāpnoti pāparogaiśca pīḍyate || 9.30||

9.30. But for disloyalty to her husband a wife is censured among men, and (in her next life) she is born in the womb of a jackal and tormented by diseases, the punishment of her sin.

पुत्रं प्रत्युदितं सद्भिः पूर्वजैश्च महर्षिभिः । विश्वजन्यमिमं पुण्यमुपन्यासं निबोधत ॥ ९.३१॥

putraṃ pratyuditaṃ sadbhiḥ pūrvajaiśca maharṣibhiḥ | viśvajanyamimaṃ puṇyamupanyāsaṃ nibodhata || 9.31||

9.31. Listen (now) to the following holy discussion, salutary to all men, which the virtuous (of the present day) and the ancient great sages have held concerning male offspring.

भर्तुः पुत्रं विजानन्ति श्रुतिद्वैधं तु कर्तरि । आहुरुत्पादकं के चिदपरे क्षेत्रिणं विदुः ॥ ९.३२॥

bhartuḥ putraṃ vijānanti śrutidvaidhaṃ tu kartari | āhurutpādakaṃ ke cidapare kṣetriṇaṃ viduḥ || 9.32||

9.32. They (all) say that the male issue (of a woman) belongs to the lord, but with respect to the (meaning of the term) lord the revealed texts differ; some call the begetter (of the child the lord), others declare (that it is) the owner of the soil

क्षेत्रभूता स्मृता नारी बीजभूतः स्मृतः पुमान् । क्षेत्रबीजसमायोगात्सम्भवः सर्वदेहिनाम् ॥ ९.३३॥

kṣetrabhūtā smṛtā nārī bījabhūtaḥ smṛtaḥ pumān | kṣetrabījasamāyogātsambhavaḥ sarvadehinām || 9.33||

9.33. By the sacred tradition the woman is declared to be the soil, the man is declared to be the seed; the production of all corporeal beings (takes place) through the union of the soil with the seed.

विशिष्टं कुत्र चिद्बीजं स्त्रीयोनिस्त्वेव कुत्र चित् । उभयं तु समं यत्र सा प्रसूतिः प्रशस्यते ॥ ९.३४॥

viśiṣṭaṃ kutra cidbījaṃ strīyonistveva kutra cit | ubhayaṃ tu samaṃ yatra sā prasūtiḥ praśasyate || 9.34||

9.34. In some cases the seed is more distinguished, and in some the womb of the female; but when both are equal, the offspring is most highly esteemed.

बीजस्य चैव योन्याश्च बीजमुत्कृष्टमुच्यते । सर्वभूतप्रसूतिर्हि बीजलक्षणलक्षिता ॥ ९.३५॥

bījasya caiva yonyāśca bījamutkṛṣṭamucyate | sarvabhūtaprasūtirhi bījalakṣaṇalakṣitā || 9.35||

9.35. On comparing the seed and the receptacle (of the seed), the seed is declared to be more important; for the offspring of all created beings is marked by the characteristics of the seed.

यादृशं तूप्यते बीजं क्षेत्रे कालोपपादिते । तादृग्रोहति तत्तस्मिन् बीजं स्वैर्व्यञ्जितं गुणैः ॥ ९.३६॥

yādṛśaṃ tūpyate bījaṃ kṣetre kālopapādite | tādṛgrohati tattasmin bījaṃ svairvyañjitaṃ guṇaiḥ || 9.36||

9.36. Whatever (kind on seed is sown in a field, prepared in due season, (a plant) of that same kind, marked with the peculiar qualities of the seed, springs up in it.

इयं भूमिर्हि भूतानां शाश्वती योनिरुच्यते । न च योनिगुणान् कांश्चिद्बीजं पुष्यति पुष्टिषु ॥ ९.३७॥

iyaṃ bhūmirhi bhūtānāṃ śāśvatī yonirucyate | na ca yoniguṇān kāṃścidbījaṃ puṣyati puṣṭiṣu || 9.37||

9.37. This earth, indeed, is called the primeval womb of created beings; but the seed develops not in its development any properties of the womb.

भूमावप्येककेदारे कालोप्तानि कृषीवलैः । नानारूपाणि जायन्ते बीजानीह स्वभावतः ॥ ९.३८॥

bhūmāvapyekakedāre kāloptāni kṛṣīvalaiḥ | nānārūpāṇi jāyante bījānīha svabhāvataḥ || 9.38||

9.38. In this world seeds of different kinds, sown at the proper time in the land, even in one field, come forth (each) according to its kind.

व्रीहयः शालयो मुद्गास्तिला माषास्तथा यवाः । यथाबीजं प्ररोहन्ति लशुनानीक्षवस्तथा ॥ ९.३९॥

vrīhayaḥ śālayo mudgāstilā māṣāstathā yavāḥ | yathābījaṃ prarohanti laśunānīkṣavastathā || 9.39||

9.39. The rice (called) vrihi and (that called) sali, mudga-beans, sesamum, masha-beans, barley, leeks, and sugar-cane, (all) spring up according to their seed.

अन्यदुप्तं जातमन्यदित्येतन्नोपपद्यते । उप्यते यधि यद्बीजं तत्तदेव प्ररोहति ॥ ९.४०॥

anyaduptaṃ jātamanyadityetannopapadyate | upyate yadhi yadbījaṃ tattadeva prarohati || 9.40||

9.40. That one (plant) should be sown and another be produced cannot happen; whatever seed is sown, (a plant of) that kind even comes forth.

तत्प्राज्ञेन विनीतेन ज्ञानविज्ञानवेदिना । आयुष्कामेन वप्तव्यं न जातु परयोषिति ॥ ९.४१॥

tatprājñena vinītena jñānavijñānavedinā | āyuṣkāmena vaptavyaṃ na jātu parayoṣiti || 9.41||

9.41. Never therefore must a prudent well-trained man, who knows the Veda and its Angas and desires long life, cohabit with another’s wife.

अत्र गाथा वायुगीताः कीर्तयन्ति पुराविदः । यथा बीजं न वप्तव्यं पुंसा परपरिग्रहे ॥ ९.४२॥

atra gāthā vāyugītāḥ kīrtayanti purāvidaḥ | yathā bījaṃ na vaptavyaṃ puṃsā paraparigrahe || 9.42||

9.42. With respect to this (matter), those acquainted with the past recite some stanzas, sung by Vayu (the Wind, to show) that seed must not be sown by (any) man on that which belongs to another.

नश्यतीषुर्यथा विद्धः खे विद्धमनुविध्यतः । तथा नश्यति वै क्षिप्तं बीजं परपरिग्रहे ॥ ९.४३॥

naśyatīṣuryathā viddhaḥ khe viddhamanuvidhyataḥ | tathā naśyati vai kṣiptaṃ bījaṃ paraparigrahe || 9.43||

9.43. As the arrow, shot by (a hunter) who afterwards hits a wounded (deer) in the wound (made by another), is shot in vain, even so the seed, sown on what belongs to another, is quickly lost (to the sower).

पृथोरपीमां पृथिवीं भार्यां पूर्वविदो विदुः । स्थाणुच्छेदस्य केदारमाहुः शाल्यवतो मृगम् ॥ ९.४४॥

pṛthorapīmāṃ pṛthivīṃ bhāryāṃ pūrvavido viduḥ | sthāṇucchedasya kedāramāhuḥ śālyavato mṛgam || 9.44||

9.44. (Sages) who know the past call this earth (prithivi) even the wife of Prithu; they declare a field to belong to him who cleared away the timber, and a deer to him who (first) wounded it.

एतावानेव पुरुषो यत्जायाऽत्मा प्रजैति ह । विप्राः प्राहुस्तथा चैतद्यो भर्ता सा स्मृताङ्गना ॥ ९.४५॥

etāvāneva puruṣo yatjāyā'tmā prajaiti ha | viprāḥ prāhustathā caitadyo bhartā sā smṛtāṅganā || 9.45||

9.45. He only is a perfect man who consists (of three persons united), his wife, himself, and his offspring; thus (says the Veda), and (learned) Brahmanas propound this (maxim) likewise, ’The husband is declared to be one with the wife.

न निष्क्रयविसर्गाभ्यां भर्तुर्भार्या विमुच्यते । एवं धर्मं विजानीमः प्राक्प्रजापतिनिर्मितम् ॥ ९.४६॥

na niṣkrayavisargābhyāṃ bharturbhāryā vimucyate | evaṃ dharmaṃ vijānīmaḥ prākprajāpatinirmitam || 9.46||

9.46. Neither by sale nor by repudiation is a wife released from her husband; such we know the law to be, which the Lord of creatures (Pragapati) made of old.

सकृदंशो निपतति सकृत्कन्या प्रदीयते । सकृदाह ददामीति त्रीण्येतानि सतां सकृत् ॥ ९.४७॥

sakṛdaṃśo nipatati sakṛtkanyā pradīyate | sakṛdāha dadāmīti trīṇyetāni satāṃ sakṛt || 9.47||

9.47. Once is the partition (of the inheritance) made, (once is) a maiden given in marriage, (and) once does (a man) say,’ I will give;’ each of those three (acts is done) once only.

यथा गोऽश्वोष्ट्रदासीषु महिष्यजाविकासु च । नोत्पादकः प्रजाभागी तथैवान्याङ्गनास्वपि ॥ ९.४८॥

yathā go'śvoṣṭradāsīṣu mahiṣyajāvikāsu ca | notpādakaḥ prajābhāgī tathaivānyāṅganāsvapi || 9.48||

9.48. As with cows, mares, female camels, slave-girls, buffalo-cows, she-goats, and ewes, it is not the begetter (or his owner) who obtains the offspring, even thus (it is) with the wives of others.

येऽक्षेत्रिणो बीजवन्तः परक्षेत्रप्रवापिणः । ते वै सस्यस्य जातस्य न लभन्ते फलं क्व चित् ॥ ९.४९॥

ye'kṣetriṇo bījavantaḥ parakṣetrapravāpiṇaḥ | te vai sasyasya jātasya na labhante phalaṃ kva cit || 9.49||

9.49. Those who, having no property in a field, but possessing seed-corn, sow it in another’s soil, do indeed not receive the grain of the crop which may spring up.

यदन्यगोषु वृषभो वत्सानां जनयेत्शतम् । गोमिनामेव ते वत्सा मोघं स्कन्दितमार्षभम् ॥ ९.५०॥

yadanyagoṣu vṛṣabho vatsānāṃ janayetśatam | gomināmeva te vatsā moghaṃ skanditamārṣabham || 9.50||

9.50. If (one man’s) bull were to beget a hundred calves on another man’s cows, they would belong to the owner of the cows; in vain would the bull have spent his strength.

तथैवाक्षेत्रिणो बीजं परक्षेत्रप्रवापिणः । कुर्वन्ति क्षेत्रिणामर्थं न बीजी लभते फलम् ॥ ९.५१॥

tathaivākṣetriṇo bījaṃ parakṣetrapravāpiṇaḥ | kurvanti kṣetriṇāmarthaṃ na bījī labhate phalam || 9.51||

9.51. Thus men who have no marital property in women, but sow their seed in the soil of others, benefit the owner of the woman; but the giver of the seed reaps no advantage.

फलं त्वनभिसंधाय क्षेत्रिणां बीजिनां तथा । प्रत्यक्षं क्षेत्रिणामर्थो बीजाद्योनिर्गरीयसी ॥ ९.५२॥

phalaṃ tvanabhisaṃdhāya kṣetriṇāṃ bījināṃ tathā | pratyakṣaṃ kṣetriṇāmartho bījādyonirgarīyasī || 9.52||

9.52. If no agreement with respect to the crop has been made between the owner of the field and the owner of the seed, the benefit clearly belongs to the owner of the field; the receptacle is more important than the seed.

क्रियाभ्युपगमात्त्वेतद्बीजार्थं यत्प्रदीयते । तस्यैह भागिनौ दृष्टौ बीजी क्षेत्रिक एव च ॥ ९.५३॥

kriyābhyupagamāttvetadbījārthaṃ yatpradīyate | tasyaiha bhāginau dṛṣṭau bījī kṣetrika eva ca || 9.53||

9.53. But if by a special contract (a field) is made over (to another) for sowing, then the owner of the seed and the owner of the soil are both considered in this world as sharers of the (crop).

ओघवाताहृतं बीजं यस्य क्षेत्रे प्ररोहति । क्षेत्रिकस्यैव तद्बीजं न बीजी लभते फलम्॥ ९.५४॥

oghavātāhṛtaṃ bījaṃ yasya kṣetre prarohati | kṣetrikasyaiva tadbījaṃ na bījī labhate phalam|| 9.54||

9.54. If seed be carried by water or wind into somebody’s field and germinates (there), the (plant sprung from that) seed belongs even to the owner of the field, the owner of the seed does not receive the crop.

एष धर्मो गवाश्वस्य दास्युष्ट्राजाविकस्य च । विहङ्गमहिषीणां च विज्ञेयः प्रसवं प्रति ॥ ९.५५॥

eṣa dharmo gavāśvasya dāsyuṣṭrājāvikasya ca | vihaṅgamahiṣīṇāṃ ca vijñeyaḥ prasavaṃ prati || 9.55||

9.55. Know that such is the law concerning the offspring of cows, mares, slave-girls, female camels, she-goats, and ewes, as well as of females of birds and buffalo-cows.

एतद्वः सारफल्गुत्वं बीजयोन्योः प्रकीर्तितम् । अतः परं प्रवक्ष्यामि योषितां धर्ममापदि ॥ ९.५६॥

etadvaḥ sāraphalgutvaṃ bījayonyoḥ prakīrtitam | ataḥ paraṃ pravakṣyāmi yoṣitāṃ dharmamāpadi || 9.56||

9.56. Thus the comparative importance of the seed and of the womb has been declared to you; I will next propound the law (applicable) to women in times of misfortune.

भ्रातुर्ज्येष्ठस्य भार्या या गुरुपत्न्यनुजस्य सा । यवीयसस्तु या भार्या स्नुषा ज्येष्ठस्य सा स्मृता ॥ ९.५७॥

bhrāturjyeṣṭhasya bhāryā yā gurupatnyanujasya sā | yavīyasastu yā bhāryā snuṣā jyeṣṭhasya sā smṛtā || 9.57||

9.57. The wife of an elder brother is for his younger (brother) the wife of a Guru; but the wife of the younger is declared (to be) the daughter-in-law of the elder.

ज्येष्ठो यवीयसो भार्यां यवीयान् वाऽग्रजस्त्रियम् । पतितौ भवतो गत्वा नियुक्तावप्यनापदि ॥ ९.५८॥

jyeṣṭho yavīyaso bhāryāṃ yavīyān vā'grajastriyam | patitau bhavato gatvā niyuktāvapyanāpadi || 9.58||

9.58. An elder (brother) who approaches the wife of the younger, and a younger (brother who approaches) the wife of the elder, except in times of misfortune, both become outcasts, even though (they were duly) authorised.

देवराद्वा सपिण्डाद्वा स्त्रिया सम्यक्नियुक्तया । प्रजेप्सिताऽऽधिगन्तव्या संतानस्य परिक्षये ॥ ९.५९॥

devarādvā sapiṇḍādvā striyā samyakniyuktayā | prajepsitā''dhigantavyā saṃtānasya parikṣaye || 9.59||

9.59. On failure of issue (by her husband) a woman who has been authorised, may obtain, (in the) proper (manner prescribed), the desired offspring by (cohabitation with) a brother-in-law or (with some other) Sapinda (of the husband).

विधवायां नियुक्तस्तु घृताक्तो वाग्यतो निशि । एकमुत्पादयेत्पुत्रं न द्वितीयं कथं चन ॥ ९.६०॥

vidhavāyāṃ niyuktastu ghṛtākto vāgyato niśi | ekamutpādayetputraṃ na dvitīyaṃ kathaṃ cana || 9.60||

9.60. He (who is) appointed to (cohabit with) the widow shall (approach her) at night anointed with clarified butter and silent, (and) beget one son, by no means a second.

द्वितीयमेके प्रजनं मन्यन्ते स्त्रीषु तद्विदः । अनिर्वृत्तं नियोगार्थं पश्यन्तो धर्मतस्तयोः ॥ ९.६१॥

dvitīyameke prajanaṃ manyante strīṣu tadvidaḥ | anirvṛttaṃ niyogārthaṃ paśyanto dharmatastayoḥ || 9.61||

9.61. Some (sages), versed in the law, considering the purpose of the appointment not to have been attained by those two (on the birth of the first), think that a second (son) may be lawfully procreated on (such) women.

विधवायां नियोगार्थे निर्वृत्ते तु यथाविधि । निवृत्ते गुरुवत्च स्नुषावत्च वर्तेयातां परस्परम् ॥ ९.६२॥

vidhavāyāṃ niyogārthe nirvṛtte tu yathāvidhi | nivṛtte guruvatca snuṣāvatca varteyātāṃ parasparam || 9.62||

9.62. But when the purpose of the appointment to (cohabit with) the widow bas been attained in accordance with the law, those two shall behave towards each other like a father and a daughter-in-law.

नियुक्तौ यौ विधिं हित्वा वर्तेयातां तु कामतः । तावुभौ पतितौ स्यातां स्नुषागगुरुतल्पगौ ॥ ९.६३॥

niyuktau yau vidhiṃ hitvā varteyātāṃ tu kāmataḥ | tāvubhau patitau syātāṃ snuṣāgagurutalpagau || 9.63||

9.63. If those two (being thus) appointed deviate from the rule and act from carnal desire, they will both become outcasts, (as men) who defile the bed of a daughter-in-law or of a Guru.

नान्यस्मिन् विधवा नारी नियोक्तव्या द्विजातिभिः । अन्यस्मिन् हि नियुञ्जाना धर्मं हन्युः सनातनम् ॥ ९.६४॥

nānyasmin vidhavā nārī niyoktavyā dvijātibhiḥ | anyasmin hi niyuñjānā dharmaṃ hanyuḥ sanātanam || 9.64||

9.64. By twice-born men a widow must not be appointed to (cohabit with) any other (than her husband); for they who appoint (her) to another (man), will violate the eternal law.

नोद्वाहिकेषु मन्त्रेषु नियोगः कीर्त्यते क्व चित् । न विवाहविधावुक्तं विधवावेदनं पुनः ॥ ९.६५॥

nodvāhikeṣu mantreṣu niyogaḥ kīrtyate kva cit | na vivāhavidhāvuktaṃ vidhavāvedanaṃ punaḥ || 9.65||

9.65. In the sacred texts which refer to marriage the appointment (of widows) is nowhere mentioned, nor is the re-marriage of widows prescribed in the rules concerning marriage.

अयं द्विजैर्हि विद्वद्भिः पशुधर्मो विगर्हितः । मनुष्याणामपि प्रोक्तो वेने राज्यं प्रशासति ॥ ९.६६॥

ayaṃ dvijairhi vidvadbhiḥ paśudharmo vigarhitaḥ | manuṣyāṇāmapi prokto vene rājyaṃ praśāsati || 9.66||

9.66. This practice which is reprehended by the learned of the twice-born castes as fit for cattle is said (to have occurred) even among men, while Vena ruled.

स महीमखिलां भुञ्जन् राजर्षिप्रवरः पुरा । वर्णानां सङ्करं चक्रे कामोपहतचेतनः ॥ ९.६७॥

sa mahīmakhilāṃ bhuñjan rājarṣipravaraḥ purā | varṇānāṃ saṅkaraṃ cakre kāmopahatacetanaḥ || 9.67||

9.67. That chief of royal sages who formerly possessed the whole world, caused a confusion of the castes (varna), his intellect being destroyed by lust.

ततः प्रभृति यो मोहात्प्रमीतपतिकां स्त्रियम् । नियोजयत्यपत्यार्थं तं विगर्हन्ति साधवः ॥ ९.६८॥

tataḥ prabhṛti yo mohātpramītapatikāṃ striyam | niyojayatyapatyārthaṃ taṃ vigarhanti sādhavaḥ || 9.68||

9.68. Since that (time) the virtuous censure that (man) who in his folly appoints a woman, whose husband died, to (bear) children (to another man).

यस्या म्रियेत कन्याया वाचा सत्ये कृते पतिः । तामनेन विधानेन निजो विन्देत देवरः ॥ ९.६९॥

yasyā mriyeta kanyāyā vācā satye kṛte patiḥ | tāmanena vidhānena nijo vindeta devaraḥ || 9.69||

9.69. If the (future) husband of a maiden dies after troth verbally plighted, her brother-in-law shall wed her according to the following rule.

यथाविध्यधिगम्यैनां शुक्लवस्त्रां शुचिव्रताम् । मिथो भजेता प्रसवात्सकृत्सकृदृतावृतौ ॥ ९.७०॥

yathāvidhyadhigamyaināṃ śuklavastrāṃ śucivratām | mitho bhajetā prasavātsakṛtsakṛdṛtāvṛtau || 9.70||

9.70. Having, according to the rule, espoused her (who must be) clad in white garments and be intent on purity, he shall approach her once in each proper season until issue (be had).

न दत्त्वा कस्य चित्कन्यां पुनर्दद्याद्विचक्षणः । दत्त्वा पुनः प्रयच्छन् हि प्राप्नोति पुरुषानृतम् ॥ ९.७१॥

na dattvā kasya citkanyāṃ punardadyādvicakṣaṇaḥ | dattvā punaḥ prayacchan hi prāpnoti puruṣānṛtam || 9.71||

9.71. Let no prudent man, after giving his daughter to one (man), give her again to another; for he who gives (his daughter) whom he had before given, incurs (the guilt of) speaking falsely regarding a human being.

विधिवत्प्रतिगृह्यापि त्यजेत्कन्यां विगर्हिताम् । व्याधितां विप्रदुष्टां वा छद्मना चोपपादिताम् ॥ ९.७२॥

vidhivatpratigṛhyāpi tyajetkanyāṃ vigarhitām | vyādhitāṃ vipraduṣṭāṃ vā chadmanā copapāditām || 9.72||

9.72. Though (a man) may have accepted a damsel in due form, he may abandon (her if she be) blemished, diseased, or deflowered, and (if she have been) given with fraud.

यस्तु दोषवतीं कन्यामनाख्यायौपपादयेत् । तस्य तद्वितथं कुर्यात्कन्यादातुर्दुरात्मनः ॥ ९.७३॥

yastu doṣavatīṃ kanyāmanākhyāyaupapādayet | tasya tadvitathaṃ kuryātkanyādāturdurātmanaḥ || 9.73||

9.73. If anybody gives away a maiden possessing blemishes without declaring them, (the bridegroom) may annul that (contract) with the evil-minded giver.

विधाय वृत्तिं भार्यायाः प्रवसेत्कार्यवान्नरः । अवृत्तिकर्शिता हि स्त्री प्रदुष्येत्स्थितिमत्यपि ॥ ९.७४॥

vidhāya vṛttiṃ bhāryāyāḥ pravasetkāryavānnaraḥ | avṛttikarśitā hi strī praduṣyetsthitimatyapi || 9.74||

9.74. A man who has business (abroad) may depart after securing a maintenance for his wife; for a wife, even though virtuous, may be corrupted if she be distressed by want of subsistence.

विधाय प्रोषिते वृत्तिं जीवेन्नियममास्थिता । प्रोषिते त्वविधायैव जीवेत्शिल्पैरगर्हितैः ॥ ९.७५॥

vidhāya proṣite vṛttiṃ jīvenniyamamāsthitā | proṣite tvavidhāyaiva jīvetśilpairagarhitaiḥ || 9.75||

9.75. If (the husband) went on a journey after providing (for her), the wife shall subject herself to restraints in her daily life; but if he departed without providing (for her), she may subsist by blameless manual work.

प्रोषितो धर्मकार्यार्थं प्रतीक्ष्योऽष्टौ नरः समाः । विद्यार्थं षट् यशोऽर्थं वा कामार्थं त्रींस्तु वत्सरान् ॥ ९.७६॥

proṣito dharmakāryārthaṃ pratīkṣyo'ṣṭau naraḥ samāḥ | vidyārthaṃ ṣaṭ yaśo'rthaṃ vā kāmārthaṃ trīṃstu vatsarān || 9.76||

9.76. If the husband went abroad for some sacred duty, (she) must wait for him eight years, if (he went) to (acquire) learning or fame six (years), if (he went) for pleasure three years.

संवत्सरं प्रतीक्षेत द्विषन्तीं योषितं पतिः । द्विषाणांऊर्ध्वं संवत्सरात्त्वेनां दायं हृत्वा न संवसेत् ॥ ९.७७॥

saṃvatsaraṃ pratīkṣeta dviṣantīṃ yoṣitaṃ patiḥ | dviṣāṇāṃūrdhvaṃ saṃvatsarāttvenāṃ dāyaṃ hṛtvā na saṃvaset || 9.77||

9.77. For one year let a husband bear with a wife who hates him; but after (the lapse of) a year let him deprive her of her property and cease to cohabit with her.

अतिक्रामेत्प्रमत्तं या मत्तं रोगार्तमेव वा । सा त्रीन् मासान् परित्याज्या विभूषणपरिच्छदा ॥ ९.७८॥

atikrāmetpramattaṃ yā mattaṃ rogārtameva vā | sā trīn māsān parityājyā vibhūṣaṇaparicchadā || 9.78||

9.78. She who shows disrespect to (a husband) who is addicted to (some evil) passion, is a drunkard, or diseased, shall be deserted for three months (and be) deprived of her ornaments and furniture.

उन्मत्तं पतितं क्लीबमबीजं पापरोगिणम् । न त्यागोऽस्ति द्विषन्त्याश्च न च दायापवर्तनम् ॥ ९.७९॥

unmattaṃ patitaṃ klībamabījaṃ pāparogiṇam | na tyāgo'sti dviṣantyāśca na ca dāyāpavartanam || 9.79||

9.79. But she who shows aversion towards a mad or outcast (husband), a eunuch, one destitute of manly strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her property.

मद्यपासत्यवृत्ता च प्रतिकूला च या भवेत् । व्याधिता वाऽधिवेत्तव्या हिंस्राऽर्थघ्नी च सर्वदा ॥ ९.८०॥

madyapāsatyavṛttā ca pratikūlā ca yā bhavet | vyādhitā vā'dhivettavyā hiṃsrā'rthaghnī ca sarvadā || 9.80||

9.80. She who drinks spirituous liquor, is of bad conduct, rebellious, diseased, mischievous, or wasteful, may at any time be superseded (by another wife).

वन्ध्याष्टमेऽधिवेद्याब्दे दशमे तु मृतप्रजा । एकादशे स्त्रीजननी सद्यस्त्वप्रियवादिनी ॥ ९.८१॥

vandhyāṣṭame'dhivedyābde daśame tu mṛtaprajā | ekādaśe strījananī sadyastvapriyavādinī || 9.81||

9.81. A barren wife may be superseded in the eighth year, she whose children (all) die in the tenth, she who bears only daughters in the eleventh, but she who is quarrelsome without delay.

या रोगिणी स्यात्तु हिता सम्पन्ना चैव शीलतः । साऽनुज्ञाप्याधिवेत्तव्या नावमान्या च कर्हि चित् ॥ ९.८२॥

yā rogiṇī syāttu hitā sampannā caiva śīlataḥ | sā'nujñāpyādhivettavyā nāvamānyā ca karhi cit || 9.82||

9.82. But a sick wife who is kind (to her husband) and virtuous in her conduct, may be superseded (only) with her own consent and must never be disgraced.

अधिविन्ना तु या नारी निर्गच्छेद्रुषिता गृहात् । सा सद्यः संनिरोद्धव्या त्याज्या वा कुलसंनिधौ ॥ ९.८३॥

adhivinnā tu yā nārī nirgacchedruṣitā gṛhāt | sā sadyaḥ saṃniroddhavyā tyājyā vā kulasaṃnidhau || 9.83||

9.83. A wife who, being superseded, in anger departs from (her husband’s) house, must either be instantly confined or cast off in the presence of the family.

प्रतिषेधे पिबेद्या तु मद्यमभ्युदयेष्वपि । प्रेक्षासमाजं गच्छेद्वा सा दण्ड्या कृष्णलानि षट् ॥ ९.८४॥

pratiṣedhe pibedyā tu madyamabhyudayeṣvapi | prekṣāsamājaṃ gacchedvā sā daṇḍyā kṛṣṇalāni ṣaṭ || 9.84||

9.84. But she who, though having been forbidden, drinks spirituous liquor even at festivals, or goes to public spectacles or assemblies, shall be fined six krishnalas.

यदि स्वाश्चापराश्चैव विन्देरन् योषितो द्विजाः । तासां वर्णक्रमेण स्याज्ज्येष्ठ्यं पूजा च वेश्म च ॥ ९.८५॥

yadi svāścāparāścaiva vinderan yoṣito dvijāḥ | tāsāṃ varṇakrameṇa syājjyeṣṭhyaṃ pūjā ca veśma ca || 9.85||

9.85. If twice-born men wed women of their own and of other (lower castes), the seniority, honour, and habitation of those (wives) must be (settled) according to the order of the castes (varna).

भर्तुः शरीरशुश्रूषां धर्मकार्यं च नैत्यकम् । स्वा स्वैव कुर्यात्सर्वेषां नास्वजातिः कथं चन ॥ ९.८६॥

bhartuḥ śarīraśuśrūṣāṃ dharmakāryaṃ ca naityakam | svā svaiva kuryātsarveṣāṃ nāsvajātiḥ kathaṃ cana || 9.86||

9.86. Among all (twice-born men) the wife of equal caste alone, not a wife of a different caste by any means, shall personally attend her husband and assist him in his daily sacred rites.

यस्तु तत्कारयेन् मोहात्सजात्या स्थितयाऽन्यया । यथा ब्राह्मणचाण्डालः पूर्वदृष्टस्तथैव सः ॥ ९.८७॥

yastu tatkārayen mohātsajātyā sthitayā'nyayā | yathā brāhmaṇacāṇḍālaḥ pūrvadṛṣṭastathaiva saḥ || 9.87||

9.87. But he who foolishly causes that (duty) to be performed by another, while his wife of equal caste is alive, is declared by the ancients (to be) as (despicable) as a Kandala (sprung from the) Brahmana (caste).

उत्कृष्टायाभिरूपाय वराय सदृशाय च । अप्राप्तामपि तां तस्मै कन्यां दद्याद्यथाविधि ॥ ९.८८॥

utkṛṣṭāyābhirūpāya varāya sadṛśāya ca | aprāptāmapi tāṃ tasmai kanyāṃ dadyādyathāvidhi || 9.88||

9.88. To a distinguished, handsome suitor (of) equal (caste) should (a father) give his daughter in accordance with the prescribed rule, though she have not attained (the proper age).

काममामरणात्तिष्ठेद्गृहे कन्यार्तुमत्यपि । न चैवैनां प्रयच्छेत्तु गुणहीनाय कर्हि चित् ॥ ९.८९॥

kāmamāmaraṇāttiṣṭhedgṛhe kanyārtumatyapi | na caivaināṃ prayacchettu guṇahīnāya karhi cit || 9.89||

9.89. (But) the maiden, though marriageable, should rather stop in (the father’s) house until death, than that he should ever give her to a man destitute of good qualities.

त्रीणि वर्षाण्युदीक्षेत कुमार्यर्तुमती सती । ऊर्ध्वं तु कालादेतस्माद्विन्देत सदृशं पतिम् ॥ ९.९०॥

trīṇi varṣāṇyudīkṣeta kumāryartumatī satī | ūrdhvaṃ tu kālādetasmādvindeta sadṛśaṃ patim || 9.90||

9.90. Three years let a damsel wait, though she be marriageable; but after that time let her choose for herself a bridegroom (of) equal (caste and rank).

अदीयमाना भर्तारमधिगच्छेद्यदि स्वयम् । नैनः किं चिदवाप्नोति न च यं साऽधिगच्छति ॥ ९.९१॥

adīyamānā bhartāramadhigacchedyadi svayam | nainaḥ kiṃ cidavāpnoti na ca yaṃ sā'dhigacchati || 9.91||

9.91. If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she weds.

अलङ्कारं नाददीत पित्र्यं कन्या स्वयंवरा । मातृकं भ्रातृदत्तं वा स्तेना स्याद्यदि तं हरेत् ॥ ९.९२॥

alaṅkāraṃ nādadīta pitryaṃ kanyā svayaṃvarā | mātṛkaṃ bhrātṛdattaṃ vā stenā syādyadi taṃ haret || 9.92||

9.92. A maiden who choses for herself, shall not take with her any ornaments, given by her father or her mother, or her brothers; if she carries them away, it will be theft.

पित्रे न दद्यात्शुल्कं तु कन्यां ऋतुमतीं हरन् । स च स्वाम्यादतिक्रामेदृतूनां प्रतिरोधनात् ॥ ९.९३॥

pitre na dadyātśulkaṃ tu kanyāṃ ṛtumatīṃ haran | sa ca svāmyādatikrāmedṛtūnāṃ pratirodhanāt || 9.93||

9.93. But he who takes (to wife) a marriageable damsel, shall not pay any nuptial fee to her father; for the (latter) will lose his dominion over her in consequence of his preventing (the legitimate result of the appearance of) her enemies.

त्रिंशद्वर्षो वहेत्कन्यां हृद्यां द्वादशवार्षिकीम् । त्र्यष्टवर्षोऽष्टवर्षां वा धर्मे सीदति सत्वरः ॥ ९.९४॥

triṃśadvarṣo vahetkanyāṃ hṛdyāṃ dvādaśavārṣikīm | tryaṣṭavarṣo'ṣṭavarṣāṃ vā dharme sīdati satvaraḥ || 9.94||

9.94. A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner.

देवदत्तां पतिर्भार्यां विन्दते नेच्छयाऽत्मनः । तां साध्वीं बिभृयान्नित्यं देवानां प्रियमाचरन् ॥ ९.९५॥

devadattāṃ patirbhāryāṃ vindate necchayā'tmanaḥ | tāṃ sādhvīṃ bibhṛyānnityaṃ devānāṃ priyamācaran || 9.95||

9.95. The husband receives his wife from the gods, (he does not wed her) according to his own will; doing what is agreeable to the gods, he must always support her (while she is) faithful.

प्रजनार्थं स्त्रियः सृष्टाः संतानार्थं च मानवः । तस्मात्साधारणो धर्मः श्रुतौ पत्न्या सहोदितः ॥ ९.९६॥

prajanārthaṃ striyaḥ sṛṣṭāḥ saṃtānārthaṃ ca mānavaḥ | tasmātsādhāraṇo dharmaḥ śrutau patnyā sahoditaḥ || 9.96||

9.96. To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife.

कन्यायां दत्तशुल्कायां म्रियेत यदि शुल्कदः । देवराय प्रदातव्या यदि कन्याऽनुमन्यते ॥ ९.९७॥

kanyāyāṃ dattaśulkāyāṃ mriyeta yadi śulkadaḥ | devarāya pradātavyā yadi kanyā'numanyate || 9.97||

9.97. If, after the nuptial fee has been paid for a maiden, the giver of the fee dies, she shall be given in marriage to his brother, in case she consents.

आददीत न शूद्रोऽपि शुल्कं दुहितरं ददन् । शुल्कं हि गृह्णन् कुरुते छन्नं दुहितृविक्रयम् ॥ ९.९८॥

ādadīta na śūdro'pi śulkaṃ duhitaraṃ dadan | śulkaṃ hi gṛhṇan kurute channaṃ duhitṛvikrayam || 9.98||

9.98. Even a Sudra ought not to take a nuptial fee, when he gives away his daughter; for he who takes a fee sell his daughter, covering (the transaction by another name).

एतत्तु न परे चक्रुर्नापरे जातु साधवः । यदन्यस्य प्रतिज्ञाय पुनरन्यस्य दीयते ॥ ९.९९॥

etattu na pare cakrurnāpare jātu sādhavaḥ | yadanyasya pratijñāya punaranyasya dīyate || 9.99||

9.99. Neither ancients nor moderns who were good men have done such (a deed) that, after promising (a daughter) to one man, they have her to another;

नानुशुश्रुम जात्वेतत्पूर्वेष्वपि हि जन्मसु । शुल्कसंज्ञेन मूल्येन छन्नं दुहितृविक्रयम् ॥ ९.१००॥

nānuśuśruma jātvetatpūrveṣvapi hi janmasu | śulkasaṃjñena mūlyena channaṃ duhitṛvikrayam || 9.100||

9.100. Nor, indeed, have we heard, even in former creations, of such (a thing as) the covert sale of a daughter for a fixed price, called a nuptial fee.

अन्योन्यस्याव्यभिचारो भवेदामरणान्तिकः । एष धर्मः समासेन ज्ञेयः स्त्रीपुंसयोः परः ॥ ९.१०१॥

anyonyasyāvyabhicāro bhavedāmaraṇāntikaḥ | eṣa dharmaḥ samāsena jñeyaḥ strīpuṃsayoḥ paraḥ || 9.101||

9.101. ’Let mutual fidelity continue until death,’ this may be considered as the summary of the highest law for husband and wife.

तथा नित्यं यतेयातां स्त्रीपुंसौ तु कृतक्रियौ । यथा नातिचरेतां तौ वियुक्तावितरेतरम् ॥ ९.१०२॥

tathā nityaṃ yateyātāṃ strīpuṃsau tu kṛtakriyau | yathā nāticaretāṃ tau viyuktāvitaretaram || 9.102||

9.102. Let man and woman, united in marriage, constantly exert themselves, that (they may not be) disunited (and) may not violate their mutual fidelity.

एष स्त्रीपुंसयोरुक्तो धर्मो वो रतिसंहितः । आपद्यपत्यप्राप्तिश्च दायधर्मं निबोधत ॥ ९.१०३॥

eṣa strīpuṃsayorukto dharmo vo ratisaṃhitaḥ | āpadyapatyaprāptiśca dāyadharmaṃ nibodhata || 9.103||

9.103. Thus has been declared to you the law for a husband and his wife, which is intimately connected with conjugal happiness, and the manner of raising offspring in times of calamity; learn (now the law concerning) the division of the inheritance.

ऊर्ध्वं पितुश्च मातुश्च समेत्य भ्रातरः समम् । भजेरन् पैतृकं रिक्थमनीशास्ते हि जीवतोः ॥ ९.१०४॥

ūrdhvaṃ pituśca mātuśca sametya bhrātaraḥ samam | bhajeran paitṛkaṃ rikthamanīśāste hi jīvatoḥ || 9.104||

9.104. After the death of the father and of the mother, the brothers, being assembled, may divide among themselves in equal shares the paternal (and the maternal) estate; for, they have no power (over it) while the parents live

ज्येष्ठ एव तु गृह्णीयात्पित्र्यं धनमशेषतः । शेषास्तमुपजीवेयुर्यथैव पितरं तथा ॥ ९.१०५॥

jyeṣṭha eva tu gṛhṇīyātpitryaṃ dhanamaśeṣataḥ | śeṣāstamupajīveyuryathaiva pitaraṃ tathā || 9.105||

9.105. (Or) the eldest alone may take the whole paternal estate, the others shall live under him just as (they lived) under their father

ज्येष्ठेन जातमात्रेण पुत्री भवति मानवः । पितॄणामनृणश्चैव स तस्मात्सर्वमर्हति ॥ ९.१०६॥

jyeṣṭhena jātamātreṇa putrī bhavati mānavaḥ | pitṝṇāmanṛṇaścaiva sa tasmātsarvamarhati || 9.106||

9.106. Immediately on the birth of his first-born a man is (called) the father of a son and is freed from the debt to the manes; that (son), therefore, is worthy (to receive) the whole estate.

यस्मिनृणं संनयति येन चानन्त्यमश्नुते । स एव धर्मजः पुत्रः कामजानितरान् विदुः ॥ ९.१०७॥

yasminṛṇaṃ saṃnayati yena cānantyamaśnute | sa eva dharmajaḥ putraḥ kāmajānitarān viduḥ || 9.107||

9.107. That son alone on whom he throws his debt and through whom he obtains immortality, is begotten for (the fulfilment of) the law; all the rest they consider the offspring of desire.

पितेव पालयेत्पूत्रान् ज्येष्ठो भ्रातॄन् यवीयसः । पुत्रवत्चापि वर्तेरन् ज्येष्ठे भ्रातरि धर्मतः ॥ ९.१०८॥

piteva pālayetpūtrān jyeṣṭho bhrātṝn yavīyasaḥ | putravatcāpi varteran jyeṣṭhe bhrātari dharmataḥ || 9.108||

9.108. As a father (supports) his sons, so let the eldest support his younger brothers, and let them also in accordance with the law behave towards their eldest brother as sons (behave towards their father).

ज्येष्ठः कुलं वर्धयति विनाशयति वा पुनः । ज्येष्ठः पूज्यतमो लोके ज्येष्ठः सद्भिरगर्हितः ॥ ९.१०९॥

jyeṣṭhaḥ kulaṃ vardhayati vināśayati vā punaḥ | jyeṣṭhaḥ pūjyatamo loke jyeṣṭhaḥ sadbhiragarhitaḥ || 9.109||

9.109. The eldest (son) makes the family prosperous or, on the contrary, brings it to ruin; the eldest (is considered) among men most worthy of honour, the eldest is not treated with disrespect by the virtuous.

यो ज्येष्ठो ज्येष्ठवृत्तिः स्यान् मातैव स पितैव सः । अज्येष्ठवृत्तिर्यस्तु स्यात्स सम्पूज्यस्तु बन्धुवत् ॥ ९.११०॥

yo jyeṣṭho jyeṣṭhavṛttiḥ syān mātaiva sa pitaiva saḥ | ajyeṣṭhavṛttiryastu syātsa sampūjyastu bandhuvat || 9.110||

9.110. If the eldest brother behaves as an eldest brother (ought to do), he (must be treated) like a mother and like a father; but if he behaves in a manner unworthy of an eldest brother, he should yet be honoured like a kinsman.

एवं सह वसेयुर्वा पृथग्वा धर्मकाम्यया । पृथग्विवर्धते धर्मस्तस्माद्धर्म्या पृथक्क्रिया ॥ ९.१११॥

evaṃ saha vaseyurvā pṛthagvā dharmakāmyayā | pṛthagvivardhate dharmastasmāddharmyā pṛthakkriyā || 9.111||

9.111. Either let them thus live together, or apart, if (each) desires (to gain) spiritual merit; for (by their living) separate (their) merit increases, hence separation is meritorious.

ज्येष्ठस्य विंश उद्धारः सर्वद्रव्याच्च यद्वरम् । ततोऽर्धं मध्यमस्य स्यात्तुरीयं तु यवीयसः ॥ ९.११२॥

jyeṣṭhasya viṃśa uddhāraḥ sarvadravyācca yadvaram | tato'rdhaṃ madhyamasya syātturīyaṃ tu yavīyasaḥ || 9.112||

9.112. The additional share (deducted) for the eldest shall be one-twentieth (of the estate) and the best of all chattels, for the middlemost half of that, but for the youngest one-fourth.

ज्येष्ठश्चैव कनिष्ठश्च संहरेतां यथोदितम् । येऽन्ये ज्येष्ठकनिष्ठाभ्यां तेषां स्यान् मध्यमं धनम् ॥ ९.११३॥

jyeṣṭhaścaiva kaniṣṭhaśca saṃharetāṃ yathoditam | ye'nye jyeṣṭhakaniṣṭhābhyāṃ teṣāṃ syān madhyamaṃ dhanam || 9.113||

9.113. Both the eldest and the youngest shall take (their shares) according to (the rule just) stated (each of) those who are between the eldest and the youngest, shall have the share (prescribed for the) middlemost.

सर्वेषां धनजातानामाददीताग्र्यमग्रजः । यच्च सातिशयं किं चिद्दशतश्चाप्नुयाद्वरम् ॥ ९.११४॥

sarveṣāṃ dhanajātānāmādadītāgryamagrajaḥ | yacca sātiśayaṃ kiṃ ciddaśataścāpnuyādvaram || 9.114||

9.114. Among the goods of every kind the eldest shall take the best (article), and (even a single chattel) which is particularly good, as well as the best of ten (animals).

उद्धारो न दशस्वस्ति सम्पन्नानां स्वकर्मसु । यत्किं चिदेव देयं तु ज्यायसे मानवर्धनम् ॥ ९.११५॥

uddhāro na daśasvasti sampannānāṃ svakarmasu | yatkiṃ cideva deyaṃ tu jyāyase mānavardhanam || 9.115||

9.115. But among (brothers) equally skilled in their occupations, there is no additional share, (consisting of the best animal) among ten; some trifle only shall be given to the eldest as a token of respect.

एवं समुद्धृतोद्धारे समानंशान् प्रकल्पयेत् । उद्धारेऽनुद्धृते त्वेषामियं स्यादंशकल्पना ॥ ९.११६॥

evaṃ samuddhṛtoddhāre samānaṃśān prakalpayet | uddhāre'nuddhṛte tveṣāmiyaṃ syādaṃśakalpanā || 9.116||

9.116. If additional shares are thus deducted, one must allot equal shares (out of the residue to each); but if no deduction is made, the allotment of the shares among them shall be (made) in the following manner.

एकाधिकं हरेज्ज्येष्ठः पुत्रोऽध्यर्धं ततोऽनुजः । अंशमंशं यवीयांस इति धर्मो व्यवस्थितः ॥ ९.११७॥

ekādhikaṃ harejjyeṣṭhaḥ putro'dhyardhaṃ tato'nujaḥ | aṃśamaṃśaṃ yavīyāṃsa iti dharmo vyavasthitaḥ || 9.117||

9.117. Let the eldest son take one share in excess, the (brother) born next after him one (share) and a half, the younger ones one share each; thus the law is settled.

स्वाभ्यः स्वाभ्यस्तु कन्याभ्यः प्रदद्युर्भ्रातरः पृथक् । स्वात्स्वादंशाच्चतुर्भागं पतिताः स्युरदित्सवः ॥ ९.११८॥

svābhyaḥ svābhyastu kanyābhyaḥ pradadyurbhrātaraḥ pṛthak | svātsvādaṃśāccaturbhāgaṃ patitāḥ syuraditsavaḥ || 9.118||

9.118. But to the maiden (sisters) the brothers shall severally give (portions) out of their shares, each out of his share one-fourth part; those who refuse to give (it), will become outcasts.

अजाविकं चैकशफं न जातु विषमं भजेत् । अजाविकं तु विषमं ज्येष्ठस्यैव विधीयते ॥ ९.११९॥

ajāvikaṃ caikaśaphaṃ na jātu viṣamaṃ bhajet | ajāvikaṃ tu viṣamaṃ jyeṣṭhasyaiva vidhīyate || 9.119||

9.119. Let him never divide (the value of) a single goat or sheep, or a (single beast) with uncloven hoofs; it is prescribed (that) a single goat or sheep (remaining after an equal division, belongs) to the eldest alone.

यवीयान्ज्येष्ठभार्यायां पुत्रमुत्पादयेद्यदि । समस्तत्र विभागः स्यादिति धर्मो व्यवस्थितः ॥ ९.१२०॥

yavīyānjyeṣṭhabhāryāyāṃ putramutpādayedyadi | samastatra vibhāgaḥ syāditi dharmo vyavasthitaḥ || 9.120||

9.120. If a younger brother begets a son on the wife of the elder, the division must then be made equally; this the law is settled.

उपसर्जनं प्रधानस्य धर्मतो नोपपद्यते । पिता प्रधानं प्रजने तस्माद्धर्मेण तं भजेत् ॥ ९.१२१॥

upasarjanaṃ pradhānasya dharmato nopapadyate | pitā pradhānaṃ prajane tasmāddharmeṇa taṃ bhajet || 9.121||

9.121. The representative (the son begotten on the wife) is not invested with the right of the principal (the eldest brother to an additional share); the principal (became) a father on the procreation (of a son by his younger brother); hence one should give a share to the (son begotten on the wife of the elder brother) according to the rule (stated above).

पुत्रः कनिष्ठो ज्येष्ठायां कनिष्ठायां च पूर्वजः । कथं तत्र विभागः स्यादिति चेत्संशयो भवेत् ॥ ९.१२२॥

putraḥ kaniṣṭho jyeṣṭhāyāṃ kaniṣṭhāyāṃ ca pūrvajaḥ | kathaṃ tatra vibhāgaḥ syāditi cetsaṃśayo bhavet || 9.122||

9.122. If there be a doubt, how the division shall be made, in case the younger son is born of the elder wife and the elder son of the younger wife,

एकं वृषभमुद्धारं संहरेत स पूर्वजः । ततोऽपरे ज्येष्ठवृषास्तदूनानां स्वमातृतः ॥ ९.१२३॥

ekaṃ vṛṣabhamuddhāraṃ saṃhareta sa pūrvajaḥ | tato'pare jyeṣṭhavṛṣāstadūnānāṃ svamātṛtaḥ || 9.123||

9.123. (Then the son) born of the first wife shall take as his additional share one (most excellent) bull; the next best bulls (shall belong) to those (who are) inferior on account of their mothers.

ज्येष्ठस्तु जातो ज्येष्ठायां हरेद्वृषभषोडशाः । ततः स्वमातृतः शेषा भजेरन्निति धारणा ॥ ९.१२४॥

jyeṣṭhastu jāto jyeṣṭhāyāṃ haredvṛṣabhaṣoḍaśāḥ | tataḥ svamātṛtaḥ śeṣā bhajeranniti dhāraṇā || 9.124||

9.124. But the eldest (son, being) born of the eldest wife, shall receive fifteen cows and a bull, the other sons may then take shares according to (the seniority of) their mothers; that is a settled rule.

सदृशस्त्रीषु जातानां पुत्राणामविशेषतः । न मातृतो ज्यैष्ठ्यमस्ति जन्मतो ज्यैष्ठ्यमुच्यते ॥ ९.१२५॥

sadṛśastrīṣu jātānāṃ putrāṇāmaviśeṣataḥ | na mātṛto jyaiṣṭhyamasti janmato jyaiṣṭhyamucyate || 9.125||

9.125. Between sons born of wives equal (in caste) (and) without (any other) distinction no seniority in right of the mother exists; seniority is declared (to be) according to birth.

जन्मज्येष्ठेन चाह्वानं सुब्रह्मण्यास्वपि स्मृतम् । यमयोश्चैव गर्भेषु जन्मतो ज्येष्ठता स्मृता ॥ ९.१२६॥

janmajyeṣṭhena cāhvānaṃ subrahmaṇyāsvapi smṛtam | yamayoścaiva garbheṣu janmato jyeṣṭhatā smṛtā || 9.126||

9.126. And with respect to the Subrahmanya (texts) also it is recorded that the invocation (of Indra shall be made) by the first-born, of twins likewise, (conceived at one time) in the wombs (of their mothers) the seniority is declared (to depend) on (actual) birth.

अपुत्रोऽनेन विधिना सुतां कुर्वीत पुत्रिकाम् । यदपत्यं भवेदस्यां तन् मम स्यात्स्वधाकरम् ॥ ९.१२७॥

aputro'nena vidhinā sutāṃ kurvīta putrikām | yadapatyaṃ bhavedasyāṃ tan mama syātsvadhākaram || 9.127||

9.127. He who has no son may make his daughter in the following manner an appointed daughter (putrika, saying to her husband), ’The (male) child, born of her, shall perform my funeral rites.’

अनेन तु विधानेन पुरा चक्रेऽथ पुत्रिकाः । विवृद्ध्यर्थं स्ववंशस्य स्वयं दक्षः प्रजापतिः ॥ ९.१२८॥

anena tu vidhānena purā cakre'tha putrikāḥ | vivṛddhyarthaṃ svavaṃśasya svayaṃ dakṣaḥ prajāpatiḥ || 9.128||

9.128. According to this rule Daksha, himself, lord of created beings, formerly made (all his female offspring) appointed daughters in order to multiply his race.

ददौ स दश धर्माय कश्यपाय त्रयोदश । सोमाय राज्ञे सत्कृत्य प्रीतात्मा सप्तविंशतिम् ॥ ९.१२९॥

dadau sa daśa dharmāya kaśyapāya trayodaśa | somāya rājñe satkṛtya prītātmā saptaviṃśatim || 9.129||

9.129. He gave ten to Dharma, thirteen to Kasyapa, twenty-seven to King Soma, honouring (them) with an affectionate heart.

यथैवात्मा तथा पुत्रः पुत्रेण दुहिता समा । तस्यामात्मनि तिष्ठन्त्यां कथमन्यो धनं हरेत् ॥ ९.१३०॥

yathaivātmā tathā putraḥ putreṇa duhitā samā | tasyāmātmani tiṣṭhantyāṃ kathamanyo dhanaṃ haret || 9.130||

9.130. A son is even (as) oneself, (such) a daughter is equal to a son; how can another (heir) take the estate, while such (an appointed daughter who is even) oneself, lives?

मातुस्तु यौतकं यत्स्यात्कुमारीभाग एव सः । दौहित्र एव च हरेदपुत्रस्याखिलं धनम् ॥ ९.१३१॥

mātustu yautakaṃ yatsyātkumārībhāga eva saḥ | dauhitra eva ca haredaputrasyākhilaṃ dhanam || 9.131||

9.131. But whatever may be the separate property of the mother, that is the share of the unmarried daughter alone; and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who leaves no son.

दौहित्रो ह्यखिलं रिक्थमपुत्रस्य पितुर्हरेत् । स एव दद्याद्द्वौ पिण्डौ पित्रे मातामहाय च ॥ ९.१३२॥

dauhitro hyakhilaṃ rikthamaputrasya piturharet | sa eva dadyāddvau piṇḍau pitre mātāmahāya ca || 9.132||

9.132. The son of an (appointed) daughter, indeed, shall (also) take the estate of his (own) father, who leaves no (other) son; he shall (then) present two funeral cakes to his own father and to his maternal grandfather.

पौत्रदौहित्रयोर्लोके न विशेषोऽस्ति धर्मतः । तयोर्हि मातापितरौ सम्भूतौ तस्य देहतः ॥ ९.१३३॥

pautradauhitrayorloke na viśeṣo'sti dharmataḥ | tayorhi mātāpitarau sambhūtau tasya dehataḥ || 9.133||

9.133. Between a son’s son and the son of an (appointed) daughter there is no difference, neither with respect to worldly matters nor to sacred duties; for their father and mother both sprang from the body of the same (man).

पुत्रिकायां कृतायां तु यदि पुत्रोऽनुजायते । समस्तत्र विभागः स्यात्ज्येष्ठता नास्ति हि स्त्रियाः ॥ ९.१३४॥

putrikāyāṃ kṛtāyāṃ tu yadi putro'nujāyate | samastatra vibhāgaḥ syātjyeṣṭhatā nāsti hi striyāḥ || 9.134||

9.134. But if, after a daughter has been appointed, a son be born (to her father), the division (of the inheritance) must in that (case) be equal; for there is no right of primogeniture for a woman.

अपुत्रायां मृतायां तु पुत्रिकायां कथं चन । धनं तत्पुत्रिकाभर्ता हरेतैवाविचारयन् ॥ ९.१३५॥

aputrāyāṃ mṛtāyāṃ tu putrikāyāṃ kathaṃ cana | dhanaṃ tatputrikābhartā haretaivāvicārayan || 9.135||

9.135. But if an appointed daughter by accident dies without (leaving) a son, the husband of the appointed daughter may, without hesitation, take that estate.

अकृता वा कृता वाऽपि यं विन्देत्सदृशात्सुतम् । पौत्री मातामहस्तेन दद्यात्पिण्डं हरेद्धनम् ॥ ९.१३६॥

akṛtā vā kṛtā vā'pi yaṃ vindetsadṛśātsutam | pautrī mātāmahastena dadyātpiṇḍaṃ hareddhanam || 9.136||

9.136. Through that son whom (a daughter), either not appointed or appointed, may bear to (a husband) of equal (caste), his maternal grandfather (has) a son’s son; he shall present the funeral cake and take the estate.

पुत्रेण लोकान्जयति पौत्रेणानन्त्यमश्नुते । अथ पुत्रस्य पौत्रेण ब्रध्नस्याप्नोति विष्टपम् ॥ ९.१३७॥

putreṇa lokānjayati pautreṇānantyamaśnute | atha putrasya pautreṇa bradhnasyāpnoti viṣṭapam || 9.137||

9.137. Through a son he conquers the worlds, through a son’s son he obtains immortality, but through his son’s grandson he gains the world of the sun.

पुन्नाम्नो नरकाद्यस्मात्त्रायते पितरं सुतः । तस्मात्पुत्र इति प्रोक्तः स्वयमेव स्वयम्भुवा ॥ ९.१३८॥

punnāmno narakādyasmāttrāyate pitaraṃ sutaḥ | tasmātputra iti proktaḥ svayameva svayambhuvā || 9.138||

9.138. Because a son delivers (trayate) his father from the hell called Put, he was therefore called put-tra (a deliverer from Put) by the Self-existent (Svayambhu) himself.

पौत्रदौहित्रयोर्लोके विशेषो नोपपद्यते । दौहित्रोऽपि ह्यमुत्रैनं संतारयति पौत्रवत् ॥ ९.१३९॥

pautradauhitrayorloke viśeṣo nopapadyate | dauhitro'pi hyamutrainaṃ saṃtārayati pautravat || 9.139||

9.139. Between a son’s son and the son of a daughter there exists in this world no difference; for even the son of a daughter saves him (who has no sons) in the next world, like the son’s son.

मातुः प्रथमतः पिण्डं निर्वपेत्पुत्रिकासुतः । द्वितीयं तु पितुस्तस्यास्तृतीयं तत्पितुः पितुः ॥ ९.१४०॥

mātuḥ prathamataḥ piṇḍaṃ nirvapetputrikāsutaḥ | dvitīyaṃ tu pitustasyāstṛtīyaṃ tatpituḥ pituḥ || 9.140||

9.140. Let the son of an appointed daughter first present a funeral cake to his mother, the second to her father, the funeral to his father’s father.

उपपन्नो गुणैः सर्वैः पुत्रो यस्य तु दत्त्रिमः । स हरेतैव तद्रिक्थं सम्प्राप्तोऽप्यन्यगोत्रतः ॥ ९.१४१॥

upapanno guṇaiḥ sarvaiḥ putro yasya tu dattrimaḥ | sa haretaiva tadrikthaṃ samprāpto'pyanyagotrataḥ || 9.141||

9.141. Of the man who has an adopted (Datrima) son possessing all good qualities, that same (son) shall take the inheritance, though brought from another family.

गोत्ररिक्थे जनयितुर्न हरेद्दत्त्रिमः क्व चित् । गोत्ररिक्थानुगः पिण्डो व्यपैति ददतः स्वधा ॥ ९.१४२॥

gotrarikthe janayiturna hareddattrimaḥ kva cit | gotrarikthānugaḥ piṇḍo vyapaiti dadataḥ svadhā || 9.142||

9.142. An adopted son shall never take the family (name) and the estate of his natural father; the funeral cake follows the family (name) and the estate, the funeral offerings of him who gives (his son in adoption) cease (as far as that son is concerned).

अनियुक्तासुतश्चैव पुत्रिण्याऽप्तश्च देवरात् । उभौ तौ नार्हतो भागं जारजातककामजौ ॥ ९.१४३॥

aniyuktāsutaścaiva putriṇyā'ptaśca devarāt | ubhau tau nārhato bhāgaṃ jārajātakakāmajau || 9.143||

9.143. The son of a wife, not appointed (to have issue by another), and he whom (an appointed female, already) the mother of a son, bears to her brother-in-law, are both unworthy of a share, (one being) the son of an adulterer and (the other) produced through (mere) lust.

नियुक्तायामपि पुमान्नार्यां जातोऽविधानतः । नैवार्हः पैतृकं रिक्थं पतितोत्पादितो हि सः ॥ ९.१४४॥

niyuktāyāmapi pumānnāryāṃ jāto'vidhānataḥ | naivārhaḥ paitṛkaṃ rikthaṃ patitotpādito hi saḥ || 9.144||

9.144. Even the male (child) of a female (duly) appointed, not begotten according to the rule (given above), is unworthy of the paternal estate; for he was procreated by an outcast.

हरेत्तत्र नियुक्तायां जातः पुत्रो यथौरसः । क्षेत्रिकस्य तु तद्बीजं धर्मतः प्रसवश्च सः ॥ ९.१४५॥

harettatra niyuktāyāṃ jātaḥ putro yathaurasaḥ | kṣetrikasya tu tadbījaṃ dharmataḥ prasavaśca saḥ || 9.145||

9.145. A son (legally) begotten on such an appointed female shall inherit like a legitimate son of the body; for that seed and the produce belong, according to the law, to the owner of the soil.

धनं यो बिभृयाद्भ्रातुर्मृतस्य स्त्रियमेव च । सोऽपत्यं भ्रातुरुत्पाद्य दद्यात्तस्यैव तद्धनम् ॥ ९.१४६॥

dhanaṃ yo bibhṛyādbhrāturmṛtasya striyameva ca | so'patyaṃ bhrāturutpādya dadyāttasyaiva taddhanam || 9.146||

9.146. He who takes care of his deceased brother’s estate and of his widow, shall, after raising up a son for his brother, give that property even to that (son).

या नियुक्ताऽन्यतः पुत्रं देवराद्वाऽप्यवाप्नुयात् । तं कामजमरिक्थीयं मिथ्यौत्पन्नं प्रचक्षते ॥ ९.१४७॥

yā niyuktā'nyataḥ putraṃ devarādvā'pyavāpnuyāt | taṃ kāmajamarikthīyaṃ mithyautpannaṃ pracakṣate || 9.147||

9.147. If a woman (duly) appointed bears a son to her brother-in-law or to another (Sapinda), that (son, if he is) begotten through desire, they declare (to be) incapable of inheriting and to be produced in vain.

एतद्विधानं विज्ञेयं विभागस्यैकयोनिषु । बह्वीषु चैकजातानां नानास्त्रीषु निबोधत ॥ ९.१४८॥

etadvidhānaṃ vijñeyaṃ vibhāgasyaikayoniṣu | bahvīṣu caikajātānāṃ nānāstrīṣu nibodhata || 9.148||

9.148. The rules (given above) must be understood (to apply) to a distribution among sons of women of the same (caste); hear (now the law) concerning those begotten by one man on many wives of different (castes).

ब्राह्मणस्यानुपूर्व्येण चतस्रस्तु यदि स्त्रियः । तासां पुत्रेषु जातेषु विभागेऽयं विधिः स्मृतः ॥ ९.१४९॥

brāhmaṇasyānupūrvyeṇa catasrastu yadi striyaḥ | tāsāṃ putreṣu jāteṣu vibhāge'yaṃ vidhiḥ smṛtaḥ || 9.149||

9.149. If there be four wives of a Brahmana in the direct order of the castes, the rule for the division (of the estate) among the sons born of them is as follows:

कीनाशो गोवृषो यानमलङ्कारश्च वेश्म च । विप्रस्यौद्धारिकं देयमेकांशश्च प्रधानतः ॥ ९.१५०॥

kīnāśo govṛṣo yānamalaṅkāraśca veśma ca | viprasyauddhārikaṃ deyamekāṃśaśca pradhānataḥ || 9.150||

9.150. The (slave) who tills (the field), the bull kept for impregnating cows, the vehicle, the ornaments, and the house shall be given as an additional portion to the Brahmana (son), and one most excellent share.

त्र्यंशं दायाधरेद्विप्रो द्वावंशौ क्षत्रियासुतः । वैश्याजः सार्धमेवांशमंशं शूद्रासुतो हरेत् ॥ ९.१५१॥

tryaṃśaṃ dāyādharedvipro dvāvaṃśau kṣatriyāsutaḥ | vaiśyājaḥ sārdhamevāṃśamaṃśaṃ śūdrāsuto haret || 9.151||

9.151. Let the son of the Brahmana (wife) take three shares of the (remainder of the) estate, the son of the Kshatriya two, the son of the Vaisya a share and a half, and the son of the Sudra may take one share.

सर्वं वा रिक्थजातं तद्दशधा परिकल्प्य च । धर्म्यं विभागं कुर्वीत विधिनाऽनेन धर्मवित् ॥ ९.१५२॥

sarvaṃ vā rikthajātaṃ taddaśadhā parikalpya ca | dharmyaṃ vibhāgaṃ kurvīta vidhinā'nena dharmavit || 9.152||

9.152. Or let him who knows the law make ten shares of the whole estate, and justly distribute them according to the following rule:

चतुरानंशान् हरेद्विप्रस्त्रीनंशान् क्षत्रियासुतः । वैश्यापुत्रो हरेद्द्व्यंशमंशं शूद्रासुतो हरेत् ॥ ९.१५३॥

caturānaṃśān haredviprastrīnaṃśān kṣatriyāsutaḥ | vaiśyāputro hareddvyaṃśamaṃśaṃ śūdrāsuto haret || 9.153||

9.153. The Brahmana (son) shall take four shares, son of the Kshatriya (wife) three, the son of the Vaisya shall have two parts, the son of the Sudra may take one share.

यद्यपि स्यात्तु सत्पुत्रो यद्यपुत्रोऽपि वा भवेत्। नाधिकं दशमाद्दद्यात्शूद्रापुत्राय धर्मतः ॥ ९.१५४॥

yadyapi syāttu satputro yadyaputro'pi vā bhavet| nādhikaṃ daśamāddadyātśūdrāputrāya dharmataḥ || 9.154||

9.154. Whether (a Brahmana) have sons or have no sons (by wives of the twice-born castes), the (heir) must, according to the law, give to the son of a Sudra (wife) no more than a tenth (part of his estate).

ब्राह्मणक्षत्रियविशां शूद्रापुत्रो न रिक्थभाक् । यदेवास्य पिता दद्यात्तदेवास्य धनं भवेत् ॥ ९.१५५॥

brāhmaṇakṣatriyaviśāṃ śūdrāputro na rikthabhāk | yadevāsya pitā dadyāttadevāsya dhanaṃ bhavet || 9.155||

9.155. The son of a Brahmana, a Kshatriya, and a Vaisya by a Sudra (wife) receives no share of the inheritance; whatever his father may give to him, that shall be his property.

समवर्णासु वा जाताः सर्वे पुत्रा द्विजन्मनाम् । उद्धारं ज्यायसे दत्त्वा भजेरन्नितरे समम् ॥ ९.१५६॥

samavarṇāsu vā jātāḥ sarve putrā dvijanmanām | uddhāraṃ jyāyase dattvā bhajerannitare samam || 9.156||

9.156. All the sons of twice-born men, born of wives of the same caste, shall equally divide the estate, after the others have given to the eldest an additional share.

शूद्रस्य तु सवर्णैव नान्या भार्या विधीयते । तस्यां जाताः समांशाः स्युर्यदि पुत्रशतं भवेत् ॥ ९.१५७॥

śūdrasya tu savarṇaiva nānyā bhāryā vidhīyate | tasyāṃ jātāḥ samāṃśāḥ syuryadi putraśataṃ bhavet || 9.157||

9.157. For a Sudra is ordained a wife of his own caste only (and) no other; those born of her shall have equal shares, even if there be a hundred sons.

पुत्रान् द्वादश यानाह नॄणां स्वायम्भुवो मनुः । तेषां षड् बन्धुदायादाः षडदायादबान्धवाः ॥ ९.१५८॥

putrān dvādaśa yānāha nṝṇāṃ svāyambhuvo manuḥ | teṣāṃ ṣaḍ bandhudāyādāḥ ṣaḍadāyādabāndhavāḥ || 9.158||

9.158. Among the twelve sons of men whom Manu, sprung from the Self-existent (Svayambhu), enumerates, six are kinsmen and heirs, and six not heirs, (but) kinsmen.

औरसः क्षेत्रजश्चैव दत्तः कृत्रिम एव च । गूढोत्पन्नोऽपविद्धश्च दायादा बान्धवाश्च षट् ॥ ९.१५९॥

aurasaḥ kṣetrajaścaiva dattaḥ kṛtrima eva ca | gūḍhotpanno'paviddhaśca dāyādā bāndhavāśca ṣaṭ || 9.159||

9.159. The legitimate son of the body, the son begotten on a wife, the son adopted, the son made, the son secretly born, and the son cast off, (are) the six heirs and kinsmen.

कानीनश्च सहोढश्च क्रीतः पौनर्भवस्तथा । स्वयंदत्तश्च शौद्रश्च षडदायादबान्धवाः ॥ ९.१६०॥

kānīnaśca sahoḍhaśca krītaḥ paunarbhavastathā | svayaṃdattaśca śaudraśca ṣaḍadāyādabāndhavāḥ || 9.160||

9.160. The son of an unmarried damsel, the son received with the wife, the son bought, the son begotten on a re- married woman, the son self-given, and the son of a Sudra female, (are) the six (who are) not heirs, (but) kinsmen.

यादृशं फलमाप्नोति कुप्लवैः संतरञ्जलम् । तादृशं फलमाप्नोति कुपुत्रैः संतरंस्तमः ॥ ९.१६१॥

yādṛśaṃ phalamāpnoti kuplavaiḥ saṃtarañjalam | tādṛśaṃ phalamāpnoti kuputraiḥ saṃtaraṃstamaḥ || 9.161||

9.161. Whatever result a man obtains who (tries to) cross a (sheet of) water in an unsafe boat, even that result obtains he who (tries to) pass the gloom (of the next world) with (the help of) bad (substitutes for a real) son.

यद्येकरिक्थिनौ स्यातामौरसक्षेत्रजौ सुतौ । यस्य यत्पैतृकं रिक्थं स तद्गृह्णीत नैतरः ॥ ९.१६२॥

yadyekarikthinau syātāmaurasakṣetrajau sutau | yasya yatpaitṛkaṃ rikthaṃ sa tadgṛhṇīta naitaraḥ || 9.162||

9.162. If the two heirs of one man be a legitimate son of his body and a son begotten on his wife, each (of the two sons), to the exclusion of the other, shall take the estate of his (natural) father.

एक एवौरसः पुत्रः पित्र्यस्य वसुनः प्रभुः । शेषाणामानृशंस्यार्थं प्रदद्यात्तु प्रजीवनम् ॥ ९.१६३॥

eka evaurasaḥ putraḥ pitryasya vasunaḥ prabhuḥ | śeṣāṇāmānṛśaṃsyārthaṃ pradadyāttu prajīvanam || 9.163||

9.163. The legitimate son of the body alone (shall be) the owner of the paternal estate; but, in order to avoid harshness, let him allow a maintenance to the rest.

षष्ठं तु क्षेत्रजस्यांशं प्रदद्यात्पैतृकाद्धनात् । औरसो विभजन् दायं पित्र्यं पञ्चममेव वा ॥ ९.१६४॥

ṣaṣṭhaṃ tu kṣetrajasyāṃśaṃ pradadyātpaitṛkāddhanāt | auraso vibhajan dāyaṃ pitryaṃ pañcamameva vā || 9.164||

9.164. But when the legitimate son of the body divides the paternal estate, he shall give one-sixth or one-fifth part of his father’s property to the son begotten on the wife.

औरसक्षेत्रजौ पुत्रौ पितृरिक्थस्य भागिनौ । दशापरे तु क्रमशो गोत्ररिक्थांशभागिनः ॥ ९.१६५॥

aurasakṣetrajau putrau pitṛrikthasya bhāginau | daśāpare tu kramaśo gotrarikthāṃśabhāginaḥ || 9.165||

9.165. The legitimate son and the son of the wife (thus) share the father’s estate; but the other tell become members of the family, and inherit according to their order (each later named on failure of those named earlier).

स्वक्षेत्रे संस्कृतायां तु स्वयमुत्पादयेधि यम् । तमौरसं विजानीयात्पुत्रं प्राथमकल्पिकम् ॥ ९.१६६॥

svakṣetre saṃskṛtāyāṃ tu svayamutpādayedhi yam | tamaurasaṃ vijānīyātputraṃ prāthamakalpikam || 9.166||

9.166. Him whom a man begets on his own wedded wife, let him know to be a legitimate son of the body (Aurasa), the first in rank.

यस्तल्पजः प्रमीतस्य क्लीबस्य व्याधितस्य वा । स्वधर्मेण नियुक्तायां स पुत्रः क्षेत्रजः स्मृतः ॥ ९.१६७॥

yastalpajaḥ pramītasya klībasya vyādhitasya vā | svadharmeṇa niyuktāyāṃ sa putraḥ kṣetrajaḥ smṛtaḥ || 9.167||

9.167. He who was begotten according to the peculiar law (of the Niyoga) on the appointed wife of a dead man, of a eunuch, or of one diseased, is called a son begotten on a wife (Kshetraga).

माता पिता वा दद्यातां यमद्भिः पुत्रमापदि । सदृशं प्रीतिसंयुक्तं स ज्ञेयो दत्त्रिमः सुतः ॥ ९.१६८॥

mātā pitā vā dadyātāṃ yamadbhiḥ putramāpadi | sadṛśaṃ prītisaṃyuktaṃ sa jñeyo dattrimaḥ sutaḥ || 9.168||

9.168. That (boy) equal (by caste) whom his mother or his father affectionately give, (confirming the gift) with (a libation of) water, in times of distress (to a man) as his son, must be considered as an adopted son (Datrima).

सदृशं तु प्रकुर्याद्यं गुणदोषविचक्षणम् । पुत्रं पुत्रगुणैर्युक्तं स विज्ञेयश्च कृत्रिमः ॥ ९.१६९॥

sadṛśaṃ tu prakuryādyaṃ guṇadoṣavicakṣaṇam | putraṃ putraguṇairyuktaṃ sa vijñeyaśca kṛtrimaḥ || 9.169||

9.169. But he is considered a son made (Kritrima) whom (a man) makes his son, (he being) equal (by caste), acquainted with (the distinctions between) right and wrong, (and) endowed with filial virtues.

उत्पद्यते गृहे यस्तु न च ज्ञायेत कस्य सः । स गृहे गूढ उत्पन्नस्तस्य स्याद्यस्य तल्पजः ॥ ९.१७०॥

utpadyate gṛhe yastu na ca jñāyeta kasya saḥ | sa gṛhe gūḍha utpannastasya syādyasya talpajaḥ || 9.170||

9.170. If (a child) be born in a man’s house and his father be not known, he is a son born secretly in the house (Gudhotpanna), and shall belong to him of whose wife he was born.

मातापितृभ्यामुत्सृष्टं तयोरन्यतरेण वा । यं पुत्रं परिगृह्णीयादपविद्धः स उच्यते ॥ ९.१७१॥

mātāpitṛbhyāmutsṛṣṭaṃ tayoranyatareṇa vā | yaṃ putraṃ parigṛhṇīyādapaviddhaḥ sa ucyate || 9.171||

9.171. He whom (a man) receives as his son, (after he has been) deserted by his parents or by either of them, is called a son cast off (Apaviddha).

पितृवेश्मनि कन्या तु यं पुत्रं जनयेद्रहः । तं कानीनं वदेन्नाम्ना वोढुः कन्यासमुद्भवम् ॥ ९.१७२॥

pitṛveśmani kanyā tu yaṃ putraṃ janayedrahaḥ | taṃ kānīnaṃ vadennāmnā voḍhuḥ kanyāsamudbhavam || 9.172||

9.172. A son whom a damsel secretly bears in the house of her father, one shall name the son of an unmarried damsel (Kanina, and declare) such offspring of an unmarried girl (to belong) to him who weds her (afterwards).

या गर्भिणी संस्क्रियते ज्ञाताऽज्ञाताऽपि वा सती । वोढुः स गर्भो भवति सहोढ इति चोच्यते ॥ ९.१७३॥

yā garbhiṇī saṃskriyate jñātā'jñātā'pi vā satī | voḍhuḥ sa garbho bhavati sahoḍha iti cocyate || 9.173||

9.173. If one marries, either knowingly or unknowingly, a pregnant (bride), the child in her womb belongs to him who weds her, and is called (a son) received with the bride (Sahodha).

क्रीणीयाद्यस्त्वपत्यार्थं मातापित्रोर्यमन्तिकात् । स क्रीतकः सुतस्तस्य सदृशोऽसदृशोऽपि वा ॥ ९.१७४॥

krīṇīyādyastvapatyārthaṃ mātāpitroryamantikāt | sa krītakaḥ sutastasya sadṛśo'sadṛśo'pi vā || 9.174||

9.174. If a man buys a (boy), whether equal or unequal (in good qualities), from his father and mother for the sake of having a son, that (child) is called a (son) bought (Kritaka).

या पत्या वा परित्यक्ता विधवा वा स्वयेच्छया । उत्पादयेत्पुनर्भूत्वा स पौनर्भव उच्यते ॥ ९.१७५॥

yā patyā vā parityaktā vidhavā vā svayecchayā | utpādayetpunarbhūtvā sa paunarbhava ucyate || 9.175||

9.175. If a woman abandoned by her husband, or a widow, of her own accord contracts a second marriage and bears (a son), he is called the son of a re-married woman (Paunarbhava).

सा चेदक्षतयोनिः स्याद्गतप्रत्यागताऽपि वा । पौनर्भवेन भर्त्रा सा पुनः संस्कारमर्हति ॥ ९.१७६॥

sā cedakṣatayoniḥ syādgatapratyāgatā'pi vā | paunarbhavena bhartrā sā punaḥ saṃskāramarhati || 9.176||

9.176. If she be (still) a virgin, or one who returned (to her first husband) after leaving him, she is worthy to again perform with her second (or first deserted) husband the (nuptial) ceremony.

मातापितृविहीनो यस्त्यक्तो वा स्यादकारणात् । आत्मानमर्पयेद्यस्मै स्वयंदत्तस्तु स स्मृतः ॥ ९.१७७॥

mātāpitṛvihīno yastyakto vā syādakāraṇāt | ātmānamarpayedyasmai svayaṃdattastu sa smṛtaḥ || 9.177||

9.177. He who, having lost his parents or being abandoned (by them) without (just) cause, gives himself to a (man), is called a son self-given (Svayamdatta).

यं ब्राह्मणस्तु शूद्रायां कामादुत्पादयेत्सुतम् । स पारयन्नेव शवस्तस्मात्पारशवः स्मृतः ॥ ९.१७८॥

yaṃ brāhmaṇastu śūdrāyāṃ kāmādutpādayetsutam | sa pārayanneva śavastasmātpāraśavaḥ smṛtaḥ || 9.178||

9.178. The son whom a Brahmana begets through lust on a Sudra female is, (though) alive (parayan), a corpse (sava), and hence called a Parasava (a living corpse).

दास्यां वा दासदास्यां वा यः शूद्रस्य सुतो भवेत् । सोऽनुज्ञातो हरेदंशमिति धर्मो व्यवस्थितः ॥ ९.१७९॥

dāsyāṃ vā dāsadāsyāṃ vā yaḥ śūdrasya suto bhavet | so'nujñāto haredaṃśamiti dharmo vyavasthitaḥ || 9.179||

9.179. A son who is (begotten) by a Sudra on a female slave, or on the female slave of his slave, may, if permitted (by his father), take a share (of the inheritance); thus the law is settled.

क्षेत्रजादीन् सुतानेतानेकादश यथोदितान् । पुत्रप्रतिनिधीनाहुः क्रियालोपान् मनीषिणः ॥ ९.१८०॥

kṣetrajādīn sutānetānekādaśa yathoditān | putrapratinidhīnāhuḥ kriyālopān manīṣiṇaḥ || 9.180||

9.180. These eleven, the son begotten on the wife and the rest as enumerated (above), the wise call substitutes for a son, (taken) in order (to prevent) a failure of the (funeral) ceremonies.

य एतेऽभिहिताः पुत्राः प्रसङ्गादन्यबीजजाः । यस्य ते बीजतो जातास्तस्य ते नैतरस्य तु ॥ ९.१८१॥

ya ete'bhihitāḥ putrāḥ prasaṅgādanyabījajāḥ | yasya te bījato jātāstasya te naitarasya tu || 9.181||

9.181. Those sons, who have been mentioned in connection with (the legitimate son of the body), being begotten by strangers, belong (in reality) to him from whose seed they sprang, but not to the other (man who took them).

भ्रातॄणामेकजातानामेकश्चेत्पुत्रवान् भवेत् । सर्वांस्तांस्तेन पुत्रेण पुत्रिणो मनुरब्रवीत् ॥ ९.१८२॥

bhrātṝṇāmekajātānāmekaścetputravān bhavet | sarvāṃstāṃstena putreṇa putriṇo manurabravīt || 9.182||

9.182. If among brothers, sprung from one (father), one have a son, Manu has declared them all to have male offspring through that son.

सर्वासामेकपत्नीनामेका चेत्पुत्रिणी भवेत् । सर्वास्तास्तेन पुत्रेण प्राह पुत्रवतीर्मनुः ॥ ९.१८३॥

sarvāsāmekapatnīnāmekā cetputriṇī bhavet | sarvāstāstena putreṇa prāha putravatīrmanuḥ || 9.183||

9.183. If among all the wives of one husband one have a son, Manu declares them all (to be) mothers of male children through that son.

श्रेयसः श्रेयसोऽलाभे पापीयान् रिक्थमर्हति । बहवश्चेत्तु सदृशाः सर्वे रिक्थस्य भागिनः ॥ ९.१८४॥

śreyasaḥ śreyaso'lābhe pāpīyān rikthamarhati | bahavaścettu sadṛśāḥ sarve rikthasya bhāginaḥ || 9.184||

9.184. On failure of each better (son), each next inferior (one) is worthy of the inheritance; but if there be many (of) equal (rank), they shall all share the estate.

न भ्रातरो न पितरः पुत्रा रिक्थहराः पितुः । पिता हरेदपुत्रस्य रिक्थं भ्रातर एव च ॥ ९.१८५॥

na bhrātaro na pitaraḥ putrā rikthaharāḥ pituḥ | pitā haredaputrasya rikthaṃ bhrātara eva ca || 9.185||

9.185. Not brothers, nor fathers, (but) sons take the paternal estate; but the father shall take the inheritance of (a son) who leaves no male issue, and his brothers.

त्रयाणामुदकं कार्यं त्रिषु पिण्डः प्रवर्तते । चतुर्थः सम्प्रदातैषां पञ्चमो नोपपद्यते ॥ ९.१८६॥

trayāṇāmudakaṃ kāryaṃ triṣu piṇḍaḥ pravartate | caturthaḥ sampradātaiṣāṃ pañcamo nopapadyate || 9.186||

9.186. To three (ancestors) water must be offered, to three the funeral cake is given, the fourth (descendant is) the giver of these (oblations), the fifth has no connection (with them).

अनन्तरः सपिण्डाद्यस्तस्य तस्य धनं भवेत् । अत ऊर्ध्वं सकुल्यः स्यादाचार्यः शिष्य एव वा ॥ ९.१८७॥

anantaraḥ sapiṇḍādyastasya tasya dhanaṃ bhavet | ata ūrdhvaṃ sakulyaḥ syādācāryaḥ śiṣya eva vā || 9.187||

9.187. Always to that (relative within three degrees) who is nearest to the (deceased) Sapinda the estate shall belong; afterwards a Sakulya shall be (the heir, then) the spiritual teacher or the pupil.

सर्वेषामप्यभावे तु ब्राह्मणा रिक्थभागिनः । त्रैविद्याः शुचयो दान्तास्तथा धर्मो न हीयते ॥ ९.१८८॥

sarveṣāmapyabhāve tu brāhmaṇā rikthabhāginaḥ | traividyāḥ śucayo dāntāstathā dharmo na hīyate || 9.188||

9.188. But on failure of all (heirs) Brahmanas (shall) share the estate, (who are) versed the in the three Vedas, pure and self-controlled; thus the law is not violated.

अहार्यं ब्राह्मणद्रव्यं राज्ञा नित्यमिति स्थितिः । इतरेषां तु वर्णानां सर्वाभावे हरेन्नृपः ॥ ९.१८९॥

ahāryaṃ brāhmaṇadravyaṃ rājñā nityamiti sthitiḥ | itareṣāṃ tu varṇānāṃ sarvābhāve harennṛpaḥ || 9.189||

9.189. The property of a Brahmana must never be taken by the king, that is a settled rule; but (the property of men) of other castes the king may take on failure of all (heirs).

संस्थितस्यानपत्यस्य सगोत्रात्पुत्रमाहरेत् ॥तत्र यद्रिक्थजातं स्यात्तत्तस्मिन् प्रतिपादयेत् ॥ ९.१९०॥

saṃsthitasyānapatyasya sagotrātputramāharet || tatra yadrikthajātaṃ syāttattasmin pratipādayet || 9.190||

9.190. (If the widow) of (a man) who died without leaving issue, raises up to him a son by a member of the family (Sagotra), she shall deliver to that (son) the whole property which belonged to the (deceased).

द्वौ तु यौ विवदेयातां द्वाभ्यां जातौ स्त्रिया धने । तयोर्यद्यस्य पित्र्यं स्यात्तत्स गृह्णीत नैतरः ॥ ९.१९१॥

dvau tu yau vivadeyātāṃ dvābhyāṃ jātau striyā dhane | tayoryadyasya pitryaṃ syāttatsa gṛhṇīta naitaraḥ || 9.191||

9.191. But if two (sons), begotten by two (different men), contend for the property (in the hands) of their mother, each shall take, to the exclusion of the other, what belonged to his father.

जनन्यां संस्थितायां तु समं सर्वे सहोदराः । भजेरन् मातृकं रिक्थं भगिन्यश्च सनाभयः ॥ ९.१९२॥

jananyāṃ saṃsthitāyāṃ tu samaṃ sarve sahodarāḥ | bhajeran mātṛkaṃ rikthaṃ bhaginyaśca sanābhayaḥ || 9.192||

9.192. But when the mother has died, all the uterine brothers and the uterine sisters shall equally divide the mother’s estate.

यास्तासां स्युर्दुहितरस्तासामपि यथार्हतः । मातामह्या धनात्किं चित्प्रदेयं प्रीतिपूर्वकम् ॥ ९.१९३॥

yāstāsāṃ syurduhitarastāsāmapi yathārhataḥ | mātāmahyā dhanātkiṃ citpradeyaṃ prītipūrvakam || 9.193||

9.193. Even to the daughters of those (daughters) something should be given, as is seemly, out of the estate of their maternal grandmother, on the score of affection.

अध्यग्न्यध्यावाहनिकं दत्तं च प्रीतिकर्मणि । भ्रातृमातृपितृप्राप्तं षड् विधं स्त्रीधनं स्मृतम् ॥ ९.१९४॥

adhyagnyadhyāvāhanikaṃ dattaṃ ca prītikarmaṇi | bhrātṛmātṛpitṛprāptaṃ ṣaḍ vidhaṃ strīdhanaṃ smṛtam || 9.194||

9.194. What (was given) before the (nuptial) fire, what (was given) on the bridal procession, what was given in token of love, and what was received from her brother, mother, or father, that is called the sixfold property of a woman.

अन्वाधेयं च यद्दत्तं पत्या प्रीतेन चैव यत् । पत्यौ जीवति वृत्तायाः प्रजायास्तद्धनं भवेत् ॥ ९.१९५॥

anvādheyaṃ ca yaddattaṃ patyā prītena caiva yat | patyau jīvati vṛttāyāḥ prajāyāstaddhanaṃ bhavet || 9.195||

9.195. (Such property), as well as a gift subsequent and what was given (to her) by her affectionate husband, shall go to her offspring, (even) if she dies in the lifetime of her husband.

ब्राह्मदैवार्षगान्धर्वप्राजापत्येषु यद्वसु । अप्रजायामतीतायां भर्तुरेव तदिष्यते ॥ ९.१९६॥

brāhmadaivārṣagāndharvaprājāpatyeṣu yadvasu | aprajāyāmatītāyāṃ bhartureva tadiṣyate || 9.196||

9.196. It is ordained that the property (of a woman married) according to the Brahma, the Daiva, the Arsha, the Gandharva, or the Pragapatya rite (shall belong) to her husband alone, if she dies without issue.

यत्त्वस्याः स्याद्धनं दत्तं विवाहेष्वासुरादिषु । अप्रजायामतीतायां मातापित्रोस्तदिष्यते ॥ ९.१९७॥

yattvasyāḥ syāddhanaṃ dattaṃ vivāheṣvāsurādiṣu | aprajāyāmatītāyāṃ mātāpitrostadiṣyate || 9.197||

9.197. But it is prescribed that the property which may have been given to a (wife) on an Asura marriage or (one of the) other (blamable marriages, shall go) to her mother and to her father, if she dies without issue.

स्त्रियां तु यद्भवेद्वित्तं पित्रा दत्तं कथं चन । ब्राह्मणी तधरेत्कन्या तदपत्यस्य वा भवेत् ॥ ९.१९८॥

striyāṃ tu yadbhavedvittaṃ pitrā dattaṃ kathaṃ cana | brāhmaṇī tadharetkanyā tadapatyasya vā bhavet || 9.198||

9.198. Whatever property may have been given by her father to a wife (who has co-wives of different castes), that the daughter (of the) Brahmani (wife) shall take, or that (daughter’s) issue.

न निर्हारं स्त्रियः कुर्युः कुटुम्बाद्बहुमध्यगात् । स्वकादपि च वित्ताधि स्वस्य भर्तुरनाज्ञया ॥ ९.१९९॥

na nirhāraṃ striyaḥ kuryuḥ kuṭumbādbahumadhyagāt | svakādapi ca vittādhi svasya bharturanājñayā || 9.199||

9.199. Women should never make a hoard from (the property of) their families which is common to many, nor from their own (husbands’ particular) property without permission.

पत्यौ जीवति यः स्त्रीभिरलङ्कारो धृतो भवेत् । न तं भजेरन् दायादा भजमानाः पतन्ति ते ॥ ९.२००॥

patyau jīvati yaḥ strībhiralaṅkāro dhṛto bhavet | na taṃ bhajeran dāyādā bhajamānāḥ patanti te || 9.200||

9.200. The ornaments which may have been worn by women during their husbands’ lifetime, his heirs shall not divide; those who divide them become outcasts.

अनंशौ क्लीबपतितौ जात्यन्धबधिरौ तथा । उन्मत्तजडमूकाश्च ये च के चिन्निरिन्द्रियाः ॥ ९.२०१॥

anaṃśau klībapatitau jātyandhabadhirau tathā | unmattajaḍamūkāśca ye ca ke cinnirindriyāḥ || 9.201||

9.201. Eunuchs and outcasts, (persons) born blind or deaf, the insane, idiots and the dumb, as well as those deficient in any organ (of action or sensation), receive no share.

सर्वेषामपि तु न्याय्यं दातुं शक्त्या मनीषिणा । ग्रासाच्छादनमत्यन्तं पतितो ह्यददद्भवेत् ॥ ९.२०२॥

sarveṣāmapi tu nyāyyaṃ dātuṃ śaktyā manīṣiṇā | grāsācchādanamatyantaṃ patito hyadadadbhavet || 9.202||

9.202. But it is just that (a man) who knows (the law) should give even to all of them food and raiment without stint, according to his ability; he who gives it not will become all outcast.

यद्यर्थिता तु दारैः स्यात्क्लीबादीनां कथं चन । तेषामुत्पन्नतन्तूनामपत्यं दायमर्हति ॥ ९.२०३॥

yadyarthitā tu dāraiḥ syātklībādīnāṃ kathaṃ cana | teṣāmutpannatantūnāmapatyaṃ dāyamarhati || 9.203||

9.203. If the eunuch and the rest should somehow or other desire to (take) wives, the offspring of such among them as have children is worthy of a share.

यत्किं चित्पितरि प्रेते धनं ज्येष्ठोऽधिगच्छति । भागो यवीयसां तत्र यदि विद्यानुपालिनः ॥ ९.२०४॥

yatkiṃ citpitari prete dhanaṃ jyeṣṭho'dhigacchati | bhāgo yavīyasāṃ tatra yadi vidyānupālinaḥ || 9.204||

9.204. Whatever property the eldest (son) acquires (by his own exertion) after the father’s death, a share of that (shall belong) to his younger (brothers), provided they have made a due progress in learning.

अविद्यानां तु सर्वेषामीहातश्चेद्धनं भवेत् । समस्तत्र विभागः स्यादपित्र्य इति धारणा ॥ ९.२०५॥

avidyānāṃ tu sarveṣāmīhātaśceddhanaṃ bhavet | samastatra vibhāgaḥ syādapitrya iti dhāraṇā || 9.205||

9.205. But if all of them, being unlearned, acquire property by their labour, the division of that shall be equal, (as it is) not property acquired by the father; that is a settled rule.

विद्याधनं तु यद्यस्य तत्तस्यैव धनं भवेत् । मैत्र्यमोद्वाहिकं चैव माधुपर्किकमेव च ॥ ९.२०६॥

vidyādhanaṃ tu yadyasya tattasyaiva dhanaṃ bhavet | maitryamodvāhikaṃ caiva mādhuparkikameva ca || 9.206||

9.206. Property (acquired) by learning belongs solely to him to whom (it was given), likewise the gift of a friend, a present received on marriage or with the honey-mixture.

भ्रातॄणां यस्तु नैहेत धनं शक्तः स्वकर्मणा । स निर्भाज्यः स्वकादंशात्किं चिद्दत्त्वोपजीवनम् ॥ ९.२०७॥

bhrātṝṇāṃ yastu naiheta dhanaṃ śaktaḥ svakarmaṇā | sa nirbhājyaḥ svakādaṃśātkiṃ ciddattvopajīvanam || 9.207||

9.207. But if one of the brothers, being able (to maintain himself) by his own occupation, does not desire (a share of the family) property, he may be made separate (by the others) receiving a trifle out of his share to live upon.

अनुपघ्नन् पितृद्रव्यं श्रमेण यदुपार्जितम् । स्वयमीहितलब्धं तन्नाकामो दातुमर्हति ॥ ९.२०८॥

anupaghnan pitṛdravyaṃ śrameṇa yadupārjitam | svayamīhitalabdhaṃ tannākāmo dātumarhati || 9.208||

9.208. What one (brother) may acquire by his labour without using the patrimony, that acquisition, (made solely) by his own effort, he shall not share unless by his own will (with his brothers).

पैतृकं तु पिता द्रव्यमनवाप्तं यदाप्नुयात् । न तत्पुत्रैर्भजेत्सार्धमकामः स्वयमर्जितम् ॥ ९.२०९॥

paitṛkaṃ tu pitā dravyamanavāptaṃ yadāpnuyāt | na tatputrairbhajetsārdhamakāmaḥ svayamarjitam || 9.209||

9.209. But if a father recovers lost ancestral property, he shall not divide it, unless by his own will, with his sons, (for it is) self-acquired (property).

विभक्ताः सह जीवन्तो विभजेरन् पुनर्यदि । समस्तत्र विभागः स्याज्ज्यैष्ठ्यं तत्र न विद्यते ॥ ९.२१०॥

vibhaktāḥ saha jīvanto vibhajeran punaryadi | samastatra vibhāgaḥ syājjyaiṣṭhyaṃ tatra na vidyate || 9.210||

9.210. If brothers, (once) divided and living (again) together (as coparceners), make a second partition, the division shall in that case be equal; in such a case there is no right of primogeniture.

येषां ज्येष्ठः कनिष्ठो वा हीयेतांशप्रदानतः । म्रियेतान्यतरो वाऽपि तस्य भागो न लुप्यते ॥ ९.२११॥

yeṣāṃ jyeṣṭhaḥ kaniṣṭho vā hīyetāṃśapradānataḥ | mriyetānyataro vā'pi tasya bhāgo na lupyate || 9.211||

9.211. If the eldest or the youngest (brother) is deprived of his share, or if either of them dies, his share is not lost (to his immediate heirs).

सोदर्या विभजेरंस्तं समेत्य सहिताः समम् । भ्रातरो ये च संसृष्टा भगिन्यश्च सनाभयः ॥ ९.२१२॥

sodaryā vibhajeraṃstaṃ sametya sahitāḥ samam | bhrātaro ye ca saṃsṛṣṭā bhaginyaśca sanābhayaḥ || 9.212||

9.212. His uterine brothers, having assembled together, shall equally divide it, and those brothers who were reunited (with him) and the uterine sisters.

यो ज्येष्ठो विनिकुर्वीत लोभाद्भ्रातॄन् यवीयसः । सोऽज्येष्ठः स्यादभागश्च नियन्तव्यश्च राजभिः ॥ ९.२१३॥

yo jyeṣṭho vinikurvīta lobhādbhrātṝn yavīyasaḥ | so'jyeṣṭhaḥ syādabhāgaśca niyantavyaśca rājabhiḥ || 9.213||

9.213. An eldest brother who through avarice may defraud the younger ones, shall no (longer hold the position of) the eldest, shall not receive an (eldest son’s additional) share, and shall be punished by the king.

सर्व एव विकर्मस्था नार्हन्ति भ्रातरो धनम् । न चादत्त्वा कनिष्ठेभ्यो ज्येष्ठः कुर्वीत योतकम् ॥ ९.२१४॥

sarva eva vikarmasthā nārhanti bhrātaro dhanam | na cādattvā kaniṣṭhebhyo jyeṣṭhaḥ kurvīta yotakam || 9.214||

9.214. All brothers who habitually commit forbidden acts, are unworthy of (a share of) the property, and the eldest shall not make (anything his) separate property without giving (an equivalent) to his younger brothers.

भ्रातॄणामविभक्तानां यद्युत्थानं भवेत्सह । न पुत्रभागं विषमं पिता दद्यात्कथं चन ॥ ९.२१५॥

bhrātṝṇāmavibhaktānāṃ yadyutthānaṃ bhavetsaha | na putrabhāgaṃ viṣamaṃ pitā dadyātkathaṃ cana || 9.215||

9.215. If undivided brethren, (living with their father,) together make an exertion (for gain), the father shall on no account give to them unequal shares (on a division of the estate).

ऊर्ध्वं विभागात्जातस्तु पित्र्यमेव हरेद्धनम् । संसृष्टास्तेन वा ये स्युर्विभजेत स तैः सह ॥ ९.२१६॥

ūrdhvaṃ vibhāgātjātastu pitryameva hareddhanam | saṃsṛṣṭāstena vā ye syurvibhajeta sa taiḥ saha || 9.216||

9.216. But a son, born after partition, shall alone take the property of his father, or if any (of the other sons) be reunited with the (father), he shall share with them.

अनपत्यस्य पुत्रस्य माता दायमवाप्नुयात् । मातर्यपि च वृत्तायां पितुर्माता हरेद्धनम् ॥ ९.२१७॥

anapatyasya putrasya mātā dāyamavāpnuyāt | mātaryapi ca vṛttāyāṃ piturmātā hareddhanam || 9.217||

9.217. A mother shall obtain the inheritance of a son (who dies) without leaving issue, and, if the mother be dead, the paternal grandmother shall take the estate.

ऋणे धने च सर्वस्मिन् प्रविभक्ते यथाविधि । पश्चाद्दृश्येत यत्किं चित्तत्सर्वं समतां नयेत् ॥ ९.२१८॥

ṛṇe dhane ca sarvasmin pravibhakte yathāvidhi | paścāddṛśyeta yatkiṃ cittatsarvaṃ samatāṃ nayet || 9.218||

9.218. And if, after all the debts and assets have been duly distributed according to the rule, any (property) be afterwards discovered, one must divide it equally.

वस्त्रं पत्रमलङ्कारं कृतान्नमुदकं स्त्रियः । योगक्षेमं प्रचारं च न विभाज्यं प्रचक्षते ॥ ९.२१९॥

vastraṃ patramalaṅkāraṃ kṛtānnamudakaṃ striyaḥ | yogakṣemaṃ pracāraṃ ca na vibhājyaṃ pracakṣate || 9.219||

9.219. A dress, a vehicle, ornaments, cooked food, water, and female (slaves), property destined for pious uses or sacrifices, and a pasture-ground, they declare to be indivisible.

अयमुक्तो विभागो वः पुत्राणां च क्रियाविधिः । क्रमशः क्षेत्रजादीनां द्यूतधर्मं निबोधत ॥ ९.२२०॥

ayamukto vibhāgo vaḥ putrāṇāṃ ca kriyāvidhiḥ | kramaśaḥ kṣetrajādīnāṃ dyūtadharmaṃ nibodhata || 9.220||

9.220. The division (of the property) and the rules for allotting (shares) to the (several) sons, those begotten on a wife and the rest, in (due) order, have been thus declared to you; hear (now) the laws concerning gambling .

द्यूतं समाह्वयं चैव राजा राष्ट्रात्निवारयेत् । राजान्तकरणावेतौ द्वौ दोषौ पृथिवीक्षिताम् ॥ ९.२२१॥

dyūtaṃ samāhvayaṃ caiva rājā rāṣṭrātnivārayet | rājāntakaraṇāvetau dvau doṣau pṛthivīkṣitām || 9.221||

9.221. Gambling and betting let the king exclude from his realm; those two vices cause the destruction of the kingdoms of princes.

प्रकाशमेतत्तास्कर्यं यद्देवनसमाह्वयौ । तयोर्नित्यं प्रतीघाते नृपतिर्यत्नवान् भवेत् ॥ ९.२२२॥

prakāśametattāskaryaṃ yaddevanasamāhvayau | tayornityaṃ pratīghāte nṛpatiryatnavān bhavet || 9.222||

9.222. Gambling and betting amount to open theft; the king shall always exert himself in suppressing both (of them).

अप्राणिभिर्यत्क्रियते तत्लोके द्यूतमुच्यते । प्राणिभिः क्रियते यस्तु स विज्ञेयः समाह्वयः ॥ ९.२२३॥

aprāṇibhiryatkriyate tatloke dyūtamucyate | prāṇibhiḥ kriyate yastu sa vijñeyaḥ samāhvayaḥ || 9.223||

9.223. When inanimate (things) are used (for staking money on them), that is called among men gambling (dyuta), when animate beings are used (for the same purpose), one must know that to be betting (samahvaya).

द्यूतं समाह्वयं चैव यः कुर्यात्कारयेत वा । तान् सर्वान् घातयेद्राजा शूद्रांश्च द्विजलिङ्गिनः ॥ ९.२२४॥

dyūtaṃ samāhvayaṃ caiva yaḥ kuryātkārayeta vā | tān sarvān ghātayedrājā śūdrāṃśca dvijaliṅginaḥ || 9.224||

9.224. Let the king corporally punish all those (persons) who either gamble and bet or afford (an opportunity for it), likewise Sudras who assume the distinctive marks of twice-born (men).

कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् । विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत्पुरात् ॥ ९.२२५॥

kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān | vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayetpurāt || 9.225||

9.225. Gamblers, dancers and singers, cruel men, men belonging to an heretical sect, those following forbidden occupations, and sellers of spirituous liquor, let him instantly banish from his town.

एते राष्ट्रे वर्तमाना राज्ञः प्रच्छन्नतस्कराः । विकर्मक्रियया नित्यं बाधन्ते भद्रिकाः प्रजाः ॥ ९.२२६॥

ete rāṣṭre vartamānā rājñaḥ pracchannataskarāḥ | vikarmakriyayā nityaṃ bādhante bhadrikāḥ prajāḥ || 9.226||

9.226. If such (persons who are) secret thieves, dwell in the realm of a king, they constantly harass his good subjects by their forbidden practices.

द्यूतमेतत्पुरा कल्पे दृष्टं वैरकरं महत् । तस्माद्द्यूतं न सेवेत हास्यार्थमपि बुद्धिमान् ॥ ९.२२७॥

dyūtametatpurā kalpe dṛṣṭaṃ vairakaraṃ mahat | tasmāddyūtaṃ na seveta hāsyārthamapi buddhimān || 9.227||

9.227. In a former Kalpa this (vice of) gambling has been seen to cause great enmity; a wise man, therefore, should not practise it even for amusement.

प्रच्छन्नं वा प्रकाशं वा तन्निषेवेत यो नरः । तस्य दण्डविकल्पः स्याद्यथेष्टं नृपतेस्तथा ॥ ९.२२८॥

pracchannaṃ vā prakāśaṃ vā tanniṣeveta yo naraḥ | tasya daṇḍavikalpaḥ syādyatheṣṭaṃ nṛpatestathā || 9.228||

9.228. On every man who addicts himself to that (vice) either secretly or openly, the king may inflict punishment according to his discretion.

क्षत्रविद्शूद्रयोनिस्तु दण्डं दातुमशक्नुवन् । आनृण्यं कर्मणा गच्छेद्विप्रो दद्यात्शनैः शनैः ॥ ९.२२९॥

kṣatravidśūdrayonistu daṇḍaṃ dātumaśaknuvan | ānṛṇyaṃ karmaṇā gacchedvipro dadyātśanaiḥ śanaiḥ || 9.229||

9.229. But a Kshatriya, a Vaisya, and a Sudra who are unable to pay a fine, shall discharge the debt by labour; a Brahmana shall pay it by installments

स्त्रीबालोन्मत्तवृद्धानां दरिद्राणां च रोगिणाम् । शिफाविदलरज्ज्वाद्यैर्विदध्यात्नृपतिर्दमम् ॥ ९.२३०॥

strībālonmattavṛddhānāṃ daridrāṇāṃ ca rogiṇām | śiphāvidalarajjvādyairvidadhyātnṛpatirdamam || 9.230||

9.230. On women, infants, men of disordered mind, the poor and the sick, the king shall inflict punishment with a whip, a cane, or a rope and the like.

ये नियुक्तास्तु कार्येषु हन्युः कार्याणि कार्यिणाम् । धनौष्मणा पच्यमानास्तान्निःस्वान् कारयेन्नृपः ॥ ९.२३१॥

ye niyuktāstu kāryeṣu hanyuḥ kāryāṇi kāryiṇām | dhanauṣmaṇā pacyamānāstānniḥsvān kārayennṛpaḥ || 9.231||

9.231. But those appointed (to administer public) affairs, who, baked by the fire of wealth, mar the business of suitors, the king shall deprive of their property.

कूटशासनकर्तॄंश्च प्रकृतीनां च दूषकान् । स्त्रीबालब्राह्मणघ्नांश्च हन्याद्द्विट्सेविनस्तथा ॥ ९.२३२॥

kūṭaśāsanakartṝṃśca prakṛtīnāṃ ca dūṣakān | strībālabrāhmaṇaghnāṃśca hanyāddviṭsevinastathā || 9.232||

9.232. Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahmanas, and those who serve his enemies, the king shall put to death

तीरितं चानुशिष्टं च यत्र क्व चन यद्भवेत् । कृतं तद्धर्मतो विद्यान्न तद्भूयो निवर्तयेत् ॥ ९.२३३॥

tīritaṃ cānuśiṣṭaṃ ca yatra kva cana yadbhavet | kṛtaṃ taddharmato vidyānna tadbhūyo nivartayet || 9.233||

9.233. Whenever any (legal transaction) has been completed or (a punishment) been inflicted according to the law, he shall sanction it and not annul it.

अमात्यः प्राड्विवाको वा यत्कुर्युः कार्यमन्यथा । तत्स्वयं नृपतिः कुर्यात्तान् सहस्रं च दण्डयेत् ॥ ९.२३४॥ तं

amātyaḥ prāḍvivāko vā yatkuryuḥ kāryamanyathā | tatsvayaṃ nṛpatiḥ kuryāttān sahasraṃ ca daṇḍayet || 9.234|| taṃ

9.234. Whatever matter his ministers or the judge may settle improperly, that the king himself shall (re-) settle and fine (them) one thousand (panas).

ब्रह्महा च सुरापश्च तस्करो गुरुतल्पगः । एते सर्वे पृथग्ज्ञेया महापातकिनो नराः ॥ ९.२३५॥

brahmahā ca surāpaśca taskaro gurutalpagaḥ | ete sarve pṛthagjñeyā mahāpātakino narāḥ || 9.235||

9.235. The slayer of a Brahmana, (A twice-born man) who drinks (the spirituous liquor called) Sura, he who steals (the gold of a Brahmana), and he who violates a Guru’s bed, must each and all be considered as men who committed mortal sins (mahapataka).

चतुर्णामपि चैतेषां प्रायश्चित्तमकुर्वताम् । शारीरं धनसंयुक्तं दण्डं धर्म्यं प्रकल्पयेत् ॥ ९.२३६॥

caturṇāmapi caiteṣāṃ prāyaścittamakurvatām | śārīraṃ dhanasaṃyuktaṃ daṇḍaṃ dharmyaṃ prakalpayet || 9.236||

9.236. On those four even, if they do not perform a penance, let him inflict corporal punishment and fines in accordance with the law.

गुरुतल्पे भगः कार्यः सुरापाने सुराध्वजः । तस्करे श्वपदं कार्यं ब्रह्महण्यशिराः पुमान् ॥ ९.२३७॥

gurutalpe bhagaḥ kāryaḥ surāpāne surādhvajaḥ | taskare śvapadaṃ kāryaṃ brahmahaṇyaśirāḥ pumān || 9.237||

9.237. For violating a Guru’s bed, (the mark of) a female part shall be (impressed on the forehead with a hot iron); for drinking (the spirituous liquor called) Sura, the sign of a tavern; for stealing (the gold of a Brahmana), a dog’s foot; for murdering a Brahmana, a headless corpse.

असम्भोज्या ह्यसंयाज्या असम्पाठ्याऽविवाहिनः । चरेयुः पृथिवीं दीनाः सर्वधर्मबहिष्कृताः ॥ ९.२३८॥

asambhojyā hyasaṃyājyā asampāṭhyā'vivāhinaḥ | careyuḥ pṛthivīṃ dīnāḥ sarvadharmabahiṣkṛtāḥ || 9.238||

9.238. Excluded from all fellowship at meals, excluded from all sacrifices, excluded from instruction and from matrimonial alliances, abject and excluded from all religious duties, let them wander over (this) earth.

ज्ञातिसम्बन्धिभिस्त्वेते त्यक्तव्याः कृतलक्षणाः । निर्दया निर्नमस्कारास्तन् मनोरनुशासनम् ॥ ९.२३९॥

jñātisambandhibhistvete tyaktavyāḥ kṛtalakṣaṇāḥ | nirdayā nirnamaskārāstan manoranuśāsanam || 9.239||

9.239. Such (persons) who have been branded with (indelible) marks must be cast off by their paternal and maternal relations, and receive neither compassion nor a salutation; that is the teaching of Manu.

प्रायश्चित्तं तु कुर्वाणाः पूर्वे वर्णा यथोदितम्म् । नाङ्क्या राज्ञा ललाटे स्युर्दाप्यास्तूत्तमसाहसम् ॥ ९.२४०॥

prāyaścittaṃ tu kurvāṇāḥ pūrve varṇā yathoditamm | nāṅkyā rājñā lalāṭe syurdāpyāstūttamasāhasam || 9.240||

9.240. But (men of) all castes who perform the prescribed penances, must not be branded on the forehead by the king, but shall be made to pay the highest amercement.

आगःसु ब्राह्मणस्यैव कार्यो मध्यमसाहसः । विवास्यो वा भवेद्राष्ट्रात्सद्रव्यः सपरिच्छदः ॥ ९.२४१॥

āgaḥsu brāhmaṇasyaiva kāryo madhyamasāhasaḥ | vivāsyo vā bhavedrāṣṭrātsadravyaḥ saparicchadaḥ || 9.241||

9.241. For (such) offences the middlemost amercement shall be inflicted on a Brahmana, or he may be banished from the realm, keeping his money and his chattels.

इतरे कृतवन्तस्तु पापान्येतान्यकामतः । सर्वस्वहारमर्हन्ति कामतस्तु प्रवासनम् ॥ ९.२४२॥

itare kṛtavantastu pāpānyetānyakāmataḥ | sarvasvahāramarhanti kāmatastu pravāsanam || 9.242||

9.242. But (men of) other (castes), who have unintentionally committed such crimes, ought to be deprived of their whole property; if (they committed them) intentionally, they shall be banished.

नाददीत नृपः साधुर्महापातकिनो धनम् । आददानस्तु तत्लोभात्तेन दोषेण लिप्यते ॥ ९.२४३॥

nādadīta nṛpaḥ sādhurmahāpātakino dhanam | ādadānastu tatlobhāttena doṣeṇa lipyate || 9.243||

9.243. A virtuous king must not take for himself the property of a man guilty of mortal sin; but if he takes it out of greed, he is tainted by that guilt (of the offender).

अप्सु प्रवेश्य तं दण्डं वरुणायोपपादयेत् । श्रुतवृत्तोपपन्ने वा ब्राह्मणे प्रतिपादयेत् ॥ ९.२४४॥

apsu praveśya taṃ daṇḍaṃ varuṇāyopapādayet | śrutavṛttopapanne vā brāhmaṇe pratipādayet || 9.244||

9.244. Having thrown such a fine into the water, let him offer it to Varuna, or let him bestow it on a learned and virtuous Brahmana.

ईशो दण्डस्य वरुणो राज्ञां दण्डधरो हि सः । ईशः सर्वस्य जगतो ब्राह्मणो वेदपारगः ॥ ९.२४५॥

īśo daṇḍasya varuṇo rājñāṃ daṇḍadharo hi saḥ | īśaḥ sarvasya jagato brāhmaṇo vedapāragaḥ || 9.245||

9.245. Varuna is the lord of punishment, for he holds the sceptre even over kings; a Brahmana who has learnt the whole Veda is the lord of the whole world.

यत्र वर्जयते राजा पापकृद्भ्यो धनागमम् । तत्र कालेन जायन्ते मानवा दीर्घजीविनः ॥ ९.२४६॥

yatra varjayate rājā pāpakṛdbhyo dhanāgamam | tatra kālena jāyante mānavā dīrghajīvinaḥ || 9.246||

9.246. In that (country), where the king avoids taking the property of (mortal) sinners, men are born in (due) time (and are) long-lived,

निष्पद्यन्ते च सस्यानि यथोप्तानि विशां पृथक् । बालाश्च न प्रमीयन्ते विकृतं च न जायते ॥ ९.२४७॥

niṣpadyante ca sasyāni yathoptāni viśāṃ pṛthak | bālāśca na pramīyante vikṛtaṃ ca na jāyate || 9.247||

9.247. And the crops of the husbandmen spring up, each as it was sown, and the children die not, and no misshaped (offspring) is born.

ब्राह्मणान् बाधमानं तु कामादवरवर्णजम् । हन्याच्चित्रैर्वधोपायैरुद्वेजनकरैर्नृपः ॥ ९.२४८॥

brāhmaṇān bādhamānaṃ tu kāmādavaravarṇajam | hanyāccitrairvadhopāyairudvejanakarairnṛpaḥ || 9.248||

9.248. But the king shall inflict on a base-born (Sudra), who intentionally gives pain to Brahmanas, various (kinds of) corporal punishment which cause terror.

यावानवध्यस्य वधे तावान् वध्यस्य मोक्षणे । अधर्मो नृपतेर्दृष्टो धर्मस्तु विनियच्छतः ॥ ९.२४९॥

yāvānavadhyasya vadhe tāvān vadhyasya mokṣaṇe | adharmo nṛpaterdṛṣṭo dharmastu viniyacchataḥ || 9.249||

9.249. When a king punishes an innocent (man), his guilt is considered as great as when he sets free a guilty man; but (he acquires) merit when he punishes (justly).

उदितोऽयं विस्तरशो मिथो विवदमानयोः । अष्टादशसु मार्गेषु व्यवहारस्य निर्णयः ॥ ९.२५०॥

udito'yaṃ vistaraśo mitho vivadamānayoḥ | aṣṭādaśasu mārgeṣu vyavahārasya nirṇayaḥ || 9.250||

9.250. Thus the (manner of) deciding suits (falling) under the eighteen titles, between two litigant parties, has been declared at length.

एवं धर्म्याणि कार्याणि सम्यक्कुर्वन् महीपतिः । देशानलब्धान्लिप्सेत लब्धांश्च परिपालयेत् ॥ ९.२५१॥

evaṃ dharmyāṇi kāryāṇi samyakkurvan mahīpatiḥ | deśānalabdhānlipseta labdhāṃśca paripālayet || 9.251||

9.251. A king who thus duly fulfils his duties in accordance with justice, may seek to gain countries which he has not yet gained, and shall duly protect them when he has gained them.

सम्यग्निविष्टदेशस्तु कृतदुर्गश्च शास्त्रतः । कण्टकोद्धरणे नित्यमातिष्ठेद्यत्नमुत्तमम् ॥ ९.२५२॥

samyagniviṣṭadeśastu kṛtadurgaśca śāstrataḥ | kaṇṭakoddharaṇe nityamātiṣṭhedyatnamuttamam || 9.252||

9.252. Having duly settled his country, and having built forts in accordance with the Institutes, he shall use his utmost exertions to remove (those men who are nocuous like) thorns.

रक्षनादार्यवृत्तानां कण्टकानां च शोधनात् । नरेन्द्रास्त्रिदिवं यान्ति प्रजापालनतत्पराः ॥ ९.२५३॥

rakṣanādāryavṛttānāṃ kaṇṭakānāṃ ca śodhanāt | narendrāstridivaṃ yānti prajāpālanatatparāḥ || 9.253||

9.253. By protecting those who live as (becomes) Aryans and by removing the thorns, kings, solely intent on guarding their subjects, reach heaven.

अशासंस्तस्करान् यस्तु बलिं गृह्णाति पार्थिवः । तस्य प्रक्षुभ्यते राष्ट्रं स्वर्गाच्च परिहीयते ॥ ९.२५४॥

aśāsaṃstaskarān yastu baliṃ gṛhṇāti pārthivaḥ | tasya prakṣubhyate rāṣṭraṃ svargācca parihīyate || 9.254||

9.254. The realm of that king who takes his share in kind, though he does not punish thieves, (will be) disturbed and he (will) lose heaven.

निर्भयं तु भवेद्यस्य राष्ट्रं बाहुबलाश्रितम् । तस्य तद्वर्धते नित्यं सिच्यमान इव द्रुमः ॥ ९.२५५॥

nirbhayaṃ tu bhavedyasya rāṣṭraṃ bāhubalāśritam | tasya tadvardhate nityaṃ sicyamāna iva drumaḥ || 9.255||

9.255. But if his kingdom be secure, protected by the strength of his arm, it will constantly flourish like a (well)- watered tree.

द्विविधांस्तस्करान् विद्यात्परद्रव्यापहारकान् । प्रकाशांश्चाप्रकाशांश्च चारचक्षुर्महीपतिः ॥ ९.२५६॥

dvividhāṃstaskarān vidyātparadravyāpahārakān | prakāśāṃścāprakāśāṃśca cāracakṣurmahīpatiḥ || 9.256||

9.256. Let the king who sees (everything) through his spies, discover the two sorts of thieves who deprive others of their property, both those who (show themselves) openly and those who (lie) concealed.

प्रकाशवञ्चकास्तेषां नानापण्योपजीविनः । प्रच्छन्नवञ्चकास्त्वेते ये स्तेनाटविकादयः ॥ ९.२५७॥

prakāśavañcakāsteṣāṃ nānāpaṇyopajīvinaḥ | pracchannavañcakāstvete ye stenāṭavikādayaḥ || 9.257||

9.257. Among them, the open rogues (are those) who subsist by (cheating in the sale of) various marketable commodities, but the concealed rogues are burglars, robbers in forests, and so forth.

उत्कोचकाश्चोपधिका वञ्चकाः कितवास्तथा । मङ्गलादेशवृत्ताश्च भद्रप्रेक्षणिकैः सह ॥ ९.२५८॥

utkocakāścopadhikā vañcakāḥ kitavāstathā | maṅgalādeśavṛttāśca bhadraprekṣaṇikaiḥ saha || 9.258||

9.258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of) auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers,

असम्यक्कारिणश्चैव महामात्राश्चिकित्सकाः । शिल्पोपचारयुक्ताश्च निपुणाः पण्ययोषितः ॥ ९.२५९॥

asamyakkāriṇaścaiva mahāmātrāścikitsakāḥ | śilpopacārayuktāśca nipuṇāḥ paṇyayoṣitaḥ || 9.259||

9.259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in arts, and clever harlots,

एवमाद्यान् विजानीयात्प्रकाशांल्लोककण्टकान् । निगूढचारिणश्चान्याननार्यानार्यलिङ्गिनः ॥ ९.२६०॥

evamādyān vijānīyātprakāśāṃllokakaṇṭakān | nigūḍhacāriṇaścānyānanāryānāryaliṅginaḥ || 9.260||

9.260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non- Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people).

तान् विदित्वा सुचरितैर्गूढैस्तत्कर्मकारिभिः । चारैश्चानेकसंस्थानैः प्रोत्साद्य वशमानयेत् ॥ ९.२६१॥

tān viditvā sucaritairgūḍhaistatkarmakāribhiḥ | cāraiścānekasaṃsthānaiḥ protsādya vaśamānayet || 9.261||

9.261. Having detected them by means of trustworthy persons, who, disguising themselves, (pretend) to follow the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated (to commit offences), and bring them into his power.

तेषां दोषानभिख्याप्य स्वे स्वे कर्मणि तत्त्वतः । कुर्वीत शासनं राजा सम्यक्सारापराधतः ॥ ९.२६२॥

teṣāṃ doṣānabhikhyāpya sve sve karmaṇi tattvataḥ | kurvīta śāsanaṃ rājā samyaksārāparādhataḥ || 9.262||

9.262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in accordance with the facts, the king shall duly punish them according to their strength and their crimes.

न हि दण्डादृते शक्यः कर्तुं पापविनिग्रहः । स्तेनानां पापबुद्धीनां निभृतं चरतां क्षितौ ॥ ९.२६३॥

na hi daṇḍādṛte śakyaḥ kartuṃ pāpavinigrahaḥ | stenānāṃ pāpabuddhīnāṃ nibhṛtaṃ caratāṃ kṣitau || 9.263||

9.263. For the wickedness of evil-minded thieves, who secretly prowl over this earth, cannot be restrained except by punishment.

सभाप्रपाऽपूपशालावेशमद्यान्नविक्रयाः । चतुष्पथांश्चैत्यवृक्षाः समाजाः प्रेक्षणानि च ॥ ९.२६४॥

sabhāprapā'pūpaśālāveśamadyānnavikrayāḥ | catuṣpathāṃścaityavṛkṣāḥ samājāḥ prekṣaṇāni ca || 9.264||

9.264. Assembly-houses, houses where water is distributed or cakes are sold, brothels, taverns and victualler’s shops, cross-roads, well-known trees, festive assemblies, and play-houses and concert-rooms

जीर्णोद्यानान्यरण्यानि कारुकावेशनानि च । शून्यानि चाप्यगाराणि वनान्युपवनानि च ॥ ९.२६५॥

jīrṇodyānānyaraṇyāni kārukāveśanāni ca | śūnyāni cāpyagārāṇi vanānyupavanāni ca || 9.265||

9.265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves,

एवंविधान्नृपो देशान् गुल्मैः स्थावरजङ्गमैः । तस्करप्रतिषेधार्थं चारैश्चाप्यनुचारयेत् ॥ ९.२६६॥

evaṃvidhānnṛpo deśān gulmaiḥ sthāvarajaṅgamaiḥ | taskarapratiṣedhārthaṃ cāraiścāpyanucārayet || 9.266||

9.266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary and patrolling, and by spies, in order to keep away thieves.

तत्सहायैरनुगतैर्नानाकर्मप्रवेदिभिः । विद्यादुत्सादयेच्चैव निपुणैः पूर्वतस्करैः ॥ ९.२६७॥

tatsahāyairanugatairnānākarmapravedibhiḥ | vidyādutsādayeccaiva nipuṇaiḥ pūrvataskaraiḥ || 9.267||

9.267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their various machinations, he must detect and destroy them.

भक्ष्यभोज्योपदेशैश्च ब्राह्मणानां च दर्शनैः । शौर्यकर्मापदेशैश्च कुर्युस्तेषां समागमम् ॥ ९.२६८॥

bhakṣyabhojyopadeśaiśca brāhmaṇānāṃ ca darśanaiḥ | śauryakarmāpadeśaiśca kuryusteṣāṃ samāgamam || 9.268||

9.268. Under the pretext of (offering them) various dainties, of introducing them to Brahmanas, and on the pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice).

ये तत्र नोपसर्पेयुर्मूलप्रणिहिताश्च ये । तान् प्रसह्य नृपो हन्यात्समित्रज्ञातिबान्धवान् ॥ ९.२६९॥

ye tatra nopasarpeyurmūlapraṇihitāśca ye | tān prasahya nṛpo hanyātsamitrajñātibāndhavān || 9.269||

9.269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the king shall attack by force and slay together with their friends, blood relations, and connexions.

न होढेन विना चौरं घातयेद्धार्मिको नृपः । सहोढं सोपकरणं घातयेदविचारयन् ॥ ९.२७०॥

na hoḍhena vinā cauraṃ ghātayeddhārmiko nṛpaḥ | sahoḍhaṃ sopakaraṇaṃ ghātayedavicārayan || 9.270||

9.270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain.

ग्रामेष्वपि च ये के चिच्चौराणां भक्तदायकाः । भाण्डावकाशदाश्चैव सर्वांस्तानपि घातयेत् ॥ ९.२७१॥

grāmeṣvapi ca ye ke ciccaurāṇāṃ bhaktadāyakāḥ | bhāṇḍāvakāśadāścaiva sarvāṃstānapi ghātayet || 9.271||

9.271. All those also who in villages give food to thieves or grant them room for (concealing their implements), he shall cause to be put to death.

राष्ट्रेषु रक्षाधिकृतान् सामन्तांश्चैव चोदितान् । अभ्याघातेषु मध्यस्थाञ् शिष्याच्चौरानिव द्रुतम् ॥ ९.२७२॥

rāṣṭreṣu rakṣādhikṛtān sāmantāṃścaiva coditān | abhyāghāteṣu madhyasthāñ śiṣyāccaurāniva drutam || 9.272||

9.272. Those who are appointed to guard provinces and his vassals who have been ordered (to help), he shall speedily punish like thieves, (if they remain) inactive in attacks (by robbers).

यश्चापि धर्मसमयात्प्रच्युतो धर्मजीवनः । दण्डेनैव तमप्योषेत्स्वकाद्धर्माधि विच्युतम् ॥ ९.२७३॥

yaścāpi dharmasamayātpracyuto dharmajīvanaḥ | daṇḍenaiva tamapyoṣetsvakāddharmādhi vicyutam || 9.273||

9.273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the law, the (king) shall severely punish him by a fine, (because he) violated his duty.

ग्रामघाते हिताभङ्गे पथि मोषाभिदर्शने । शक्तितो नाभिधावन्तो निर्वास्याः सपरिच्छदाः ॥ ९.२७४॥

grāmaghāte hitābhaṅge pathi moṣābhidarśane | śaktito nābhidhāvanto nirvāsyāḥ saparicchadāḥ || 9.274||

9.274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is being destroyed, or a highway robbery committed, shall be banished with their goods and chattels.

राज्ञः कोशापहर्तॄंश्च प्रतिकूलेषु च स्थितान् । घातयेद्विविधैर्दण्डैररीणां चोपजापकान् ॥ ९.२७५॥

rājñaḥ kośāpahartṝṃśca pratikūleṣu ca sthitān | ghātayedvividhairdaṇḍairarīṇāṃ copajāpakān || 9.275||

9.275. On those who rob the king’s treasury and those who persevere in opposing (his commands), he shall inflict various kinds of capital punishment, likewise on those who conspire with his enemies.

संधिं छित्त्वा तु ये चौर्यं रात्रौ कुर्वन्ति तस्कराः । तेषां छित्त्वा नृपो हस्तौ तीक्ष्णे शूले निवेशयेत् ॥ ९.२७६॥

saṃdhiṃ chittvā tu ye cauryaṃ rātrau kurvanti taskarāḥ | teṣāṃ chittvā nṛpo hastau tīkṣṇe śūle niveśayet || 9.276||

9.276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night, and cause them to be impaled on a pointed stake.

अङ्गुलीर्ग्रन्थिभेदस्य छेदयेत्प्रथमे ग्रहे । द्वितीये हस्तचरणौ तृतीये वधमर्हति ॥ ९.२७७॥

aṅgulīrgranthibhedasya chedayetprathame grahe | dvitīye hastacaraṇau tṛtīye vadhamarhati || 9.277||

9.277. On the first conviction, let him cause two fingers of a cut-purse to be amputated; on the second, one hand and one foot; on the third, he shall suffer death.

अग्निदान् भक्तदांश्चैव तथा शस्त्रावकाशदान् । संनिधातॄंश्च मोषस्य हन्याच्चौरमिवेश्वरः ॥ ९.२७८॥

agnidān bhaktadāṃścaiva tathā śastrāvakāśadān | saṃnidhātṝṃśca moṣasya hanyāccauramiveśvaraḥ || 9.278||

9.278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall punish like thieves.

तडागभेदकं हन्यादप्सु शुद्धवधेन वा । यद्वाऽपि प्रतिसंस्कुर्याद्दाप्यस्तूत्तमसाहसम् ॥ ९.२७९॥

taḍāgabhedakaṃ hanyādapsu śuddhavadhena vā | yadvā'pi pratisaṃskuryāddāpyastūttamasāhasam || 9.279||

9.279. Him who breaks (the dam of) a tank he shall slay (by drowning him) in water or by (some other) (mode of) capital punishment; or the offender may repair the (damage), but shall be made to pay the highest amercement.

कोष्ठागारायुधागारदेवतागारभेदकान् । हस्त्यश्वरथहर्तॄंश्च हन्यादेवाविचारयन् ॥ ९.२८०॥

koṣṭhāgārāyudhāgāradevatāgārabhedakān | hastyaśvarathahartṝṃśca hanyādevāvicārayan || 9.280||

9.280. Those who break into a (royal) storehouse, an armoury, or a temple, and those who steal elephants, horses, or chariots, he shall slay without hesitation.

यस्तु पूर्वनिविष्टस्य तडागस्योदकं हरेत् । आगमं वाऽप्यपां भिन्द्यात्स दाप्यः पूर्वसाहसम् ॥ ९.२८१॥

yastu pūrvaniviṣṭasya taḍāgasyodakaṃ haret | āgamaṃ vā'pyapāṃ bhindyātsa dāpyaḥ pūrvasāhasam || 9.281||

9.281. But he who shall take away the water of a tank, made in ancient times, or shall cut off the supply of water, must be made to pay the first (or lowest) amercement.

समुत्सृजेद्राजमार्गे यस्त्वमेध्यमनापदि । स द्वौ कार्षापणौ दद्यादमेध्यं चाशु शोधयेत् ॥ ९.२८२॥

samutsṛjedrājamārge yastvamedhyamanāpadi | sa dvau kārṣāpaṇau dadyādamedhyaṃ cāśu śodhayet || 9.282||

9.282. But he who, except in a case of extreme necessity, drops filth on the king’s high-road, shall pay two karshapanas and immediately remove (that) filth.

आपद्गतोऽथ वा वृद्धा गर्भिणी बाल एव वा । परिभाषणमर्हन्ति तच्च शोध्यमिति स्थितिः ॥ ९.२८३॥

āpadgato'tha vā vṛddhā garbhiṇī bāla eva vā | paribhāṣaṇamarhanti tacca śodhyamiti sthitiḥ || 9.283||

9.283. But a person in urgent necessity, an aged man, a pregnant woman, or a child, shall be reprimanded and clean the (place); that is a settled rule.

चिकित्सकानां सर्वेषां मिथ्याप्रचरतां दमः । अमानुषेषु प्रथमो मानुषेषु तु मध्यमः ॥ ९.२८४॥

cikitsakānāṃ sarveṣāṃ mithyāpracaratāṃ damaḥ | amānuṣeṣu prathamo mānuṣeṣu tu madhyamaḥ || 9.284||

9.284. All physicians who treat (their patients) wrongly (shall pay) a fine; in the case of animals, the first (or lowest); in the case of human beings, the middlemost (amercement).

सङ्क्रमध्वजयष्टीनां प्रतिमानां च भेदकः । प्रतिकुर्याच्च तत्सर्वं पञ्च दद्यात्शतानि च ॥ ९.२८५॥

saṅkramadhvajayaṣṭīnāṃ pratimānāṃ ca bhedakaḥ | pratikuryācca tatsarvaṃ pañca dadyātśatāni ca || 9.285||

9.285. He who destroys a bridge, the flag (of a temple or royal palace), a pole, or images, shall repair the whole (damage) and pay five hundred (panas).

अदूषितानां द्रव्याणां दूषणे भेदने तथा । मणीनामपवेधे च दण्डः प्रथमसाहसः ॥ ९.२८६॥

adūṣitānāṃ dravyāṇāṃ dūṣaṇe bhedane tathā | maṇīnāmapavedhe ca daṇḍaḥ prathamasāhasaḥ || 9.286||

9.286. For adulterating unadulterated commodities, and for breaking gems or for improperly boring (them), the fine is the first (or lowest) amercement.

समैर्हि विषमं यस्तु चरेद्वै मूल्यतोऽपि वा । समाप्नुयाद्दमं पूर्वं नरो मध्यममेव वा ॥ ९.२८७॥

samairhi viṣamaṃ yastu caredvai mūlyato'pi vā | samāpnuyāddamaṃ pūrvaṃ naro madhyamameva vā || 9.287||

9.287. But that man who behaves dishonestly to honest (customers) or cheats in his prices, shall be fined in the first or in the middlemost amercement.

बन्धनानि च सर्वाणि राजमार्गे निवेशयेत् । दुःखिता यत्र दृश्येरन् विकृताः पापकारिणः ॥ ९.२८८॥

bandhanāni ca sarvāṇi rājamārge niveśayet | duḥkhitā yatra dṛśyeran vikṛtāḥ pāpakāriṇaḥ || 9.288||

9.288. Let him place all prisons near a high-road, where the suffering and disfigured offenders can be seen.

प्राकारस्य च भेत्तारं परिखाणां च पूरकम् । द्वाराणां चैव भङ्क्तारं क्षिप्रमेव प्रवासयेत् ॥ ९.२८९॥

prākārasya ca bhettāraṃ parikhāṇāṃ ca pūrakam | dvārāṇāṃ caiva bhaṅktāraṃ kṣiprameva pravāsayet || 9.289||

9.289. Him who destroys the wall (of a town), or fills up the ditch (round a town), or breaks a (town)- gate, he shall instantly banish.

अभिचारेषु सर्वेषु कर्तव्यो द्विशतो दमः । मूलकर्मणि चानाप्तैः कृत्यासु विविधासु च ॥ ९.२९०॥

abhicāreṣu sarveṣu kartavyo dviśato damaḥ | mūlakarmaṇi cānāptaiḥ kṛtyāsu vividhāsu ca || 9.290||

9.290. For all incantations intended to destroy life, for magic rites with roots (practised by persons) not related (to him against whom they are directed), and for various kinds of sorcery, a fine of two hundred (panas) shall be inflicted.

अबीजविक्रयी चैव बीजोत्कृष्टा तथैव च । मर्यादाभेदकश्चैव विकृतं प्राप्नुयाद्वधम् ॥ ९.२९१॥

abījavikrayī caiva bījotkṛṣṭā tathaiva ca | maryādābhedakaścaiva vikṛtaṃ prāpnuyādvadham || 9.291||

9.291. He who sells (for seed-corn that which is) not seed-corn, he who takes up seed (already sown), and he who destroys a boundary (-mark), shall be punished by mutilation.

सर्वकण्टकपापिष्ठं हेमकारं तु पार्थिवः । प्रवर्तमानमन्याये छेदयेत्लवशः क्षुरैः ॥ ९.२९२॥

sarvakaṇṭakapāpiṣṭhaṃ hemakāraṃ tu pārthivaḥ | pravartamānamanyāye chedayetlavaśaḥ kṣuraiḥ || 9.292||

9.292. But the king shall cause a goldsmith who behaves dishonestly, the most nocuous of all the thorns, to be cut to pieces with razors.

सीताद्रव्यापहरणे शस्त्राणामौषधस्य च । कालमासाद्य कार्यं च राजा दण्डं प्रकल्पयेत् ॥ ९.२९३॥

sītādravyāpaharaṇe śastrāṇāmauṣadhasya ca | kālamāsādya kāryaṃ ca rājā daṇḍaṃ prakalpayet || 9.293||

9.293. For the theft of agricultural implements, of arms and of medicines, let the king award punishment, taking into account the time (of the offence) and the use (of the object).

स्वाम्य्ऽमात्यौ पुरं राष्ट्रं कोशदण्डौ सुहृत्तथा । सप्त प्रकृतयो ह्येताः सप्ताङ्गं राज्यमुच्यते ॥ ९.२९४॥

svāmy'mātyau puraṃ rāṣṭraṃ kośadaṇḍau suhṛttathā | sapta prakṛtayo hyetāḥ saptāṅgaṃ rājyamucyate || 9.294||

9.294. The king and his minister, his capital, his realm, his treasury, his army, and his ally are the seven constituent parts (of a kingdom); (hence) a kingdom is said to have seven limbs (anga).

सप्तानां प्रकृतीनां तु राज्यस्यासां यथाक्रमम् । पूर्वं पूर्वं गुरुतरं जानीयाद्व्यसनं महत् ॥ ९.२९५॥

saptānāṃ prakṛtīnāṃ tu rājyasyāsāṃ yathākramam | pūrvaṃ pūrvaṃ gurutaraṃ jānīyādvyasanaṃ mahat || 9.295||

9.295. But let him know (that) among these seven constituent parts of a kingdom (which have been enumerated) in due order, each earlier (named) is more important and (its destruction) the greater calamity.

सप्ताङ्गस्यैह राज्यस्य विष्टब्धस्य त्रिदण्डवत् । अन्योन्यगुणवैशेष्यात्न किं चिदतिरिच्यते ॥ ९.२९६॥

saptāṅgasyaiha rājyasya viṣṭabdhasya tridaṇḍavat | anyonyaguṇavaiśeṣyātna kiṃ cidatiricyate || 9.296||

9.296. Yet in a kingdom containing seven constituent parts, which is upheld like the triple staff (of an ascetic), there is no (single part) more important (than the others), by reason of the importance of the qualities of each for the others.

तेषु तेषु तु कृत्येषु तत्तदङ्गं विशिष्यते । येन यत्साध्यते कार्यं तत्तस्मिंश्रेष्ठमुच्यते ॥ ९.२९७॥

teṣu teṣu tu kṛtyeṣu tattadaṅgaṃ viśiṣyate | yena yatsādhyate kāryaṃ tattasmiṃśreṣṭhamucyate || 9.297||

9.297. For each part is particularly qualified for (the accomplishment of) certain objects, (and thus) each is declared to be the most important for that particular purpose which is effected by its means

चारेणोत्साहयोगेन क्रिययैव च कर्मणाम् । स्वशक्तिं परशक्तिं च नित्यं विद्यान्महीपतिः ॥ ९.२९८॥

cāreṇotsāhayogena kriyayaiva ca karmaṇām | svaśaktiṃ paraśaktiṃ ca nityaṃ vidyānmahīpatiḥ || 9.298||

9.298. By spies, by a (pretended) display of energy, and by carrying out (various) undertakings, let the king constantly ascertain his own and his enemy’s strength;

पीडनानि च सर्वाणि व्यसनानि तथैव च । आरभेत ततः कार्यं सञ्चिन्त्य गुरुलाघवम् ॥ ९.२९९॥

pīḍanāni ca sarvāṇi vyasanāni tathaiva ca | ārabheta tataḥ kāryaṃ sañcintya gurulāghavam || 9.299||

9.299. Moreover, all calamities and vices; afterwards, when he has fully considered their relative importance, let him begin his operations.

आरभेतैव कर्माणि श्रान्तः श्रान्तः पुनः पुनः । कर्माण्यारभमाणं हि पुरुषं श्रीर्निषेवते ॥ ९.३००॥

ārabhetaiva karmāṇi śrāntaḥ śrāntaḥ punaḥ punaḥ | karmāṇyārabhamāṇaṃ hi puruṣaṃ śrīrniṣevate || 9.300||

9.300. (Though he be) ever so much tired (by repeated failures), let him begin his operations again and again; for fortune greatly favours the man who (strenuously) exerts himself in his undertakings.

कृतं त्रेतायुगं चैव द्वापरं कलिरेव च । राज्ञो वृत्तानि सर्वाणि राजा हि युगमुच्यते ॥ ९.३०१॥

kṛtaṃ tretāyugaṃ caiva dvāparaṃ kalireva ca | rājño vṛttāni sarvāṇi rājā hi yugamucyate || 9.301||

9.301. The various ways in which a king behaves (resemble) the Krita, Treta, Dvapara, and Kali ages; hence the king is identified with the ages (of the world).

कलिः प्रसुप्तो भवति स जाग्रद्द्वापरं युगम् । कर्मस्वभ्युद्यतस्त्रेता विचरंस्तु कृतं युगम् ॥ ९.३०२॥

kaliḥ prasupto bhavati sa jāgraddvāparaṃ yugam | karmasvabhyudyatastretā vicaraṃstu kṛtaṃ yugam || 9.302||

9.302. Sleeping he represents the Kali (or iron age), waking the Dvapara (or brazen) age, ready to act the Treta (or silver age), but moving (actively) the Krita (or golden) age.

इन्द्रस्यार्कस्य वायोश्च यमस्य वरुणस्य च । चन्द्रस्याग्नेः पृथिव्याश्च तेजोवृत्तं नृपश्चरेत् ॥ ९.३०३॥

indrasyārkasya vāyośca yamasya varuṇasya ca | candrasyāgneḥ pṛthivyāśca tejovṛttaṃ nṛpaścaret || 9.303||

9.303. Let the king emulate the energetic action of Indra, of the Sun, of the Wind, of Yama, of Varuna, of the Moon, of the Fire, and of the Earth.

वार्षिकांश्चतुरो मासान् यथेन्द्रोऽभिप्रवर्षति । तथाऽभिवर्षेत्स्वं राष्ट्रं कामैरिन्द्रव्रतं चरन् ॥ ९.३०४॥

vārṣikāṃścaturo māsān yathendro'bhipravarṣati | tathā'bhivarṣetsvaṃ rāṣṭraṃ kāmairindravrataṃ caran || 9.304||

9.304. As Indra sends copious rain during the four months of the rainy season, even so let the king, taking upon himself the office of Indra, shower benefits on his kingdom.

अष्टौ मासान् यथाऽदित्यस्तोयं हरति रश्मिभिः । तथा हरेत्करं राष्ट्रात्नित्यमर्कव्रतं हि तत् ॥ ९.३०५॥

aṣṭau māsān yathā'dityastoyaṃ harati raśmibhiḥ | tathā haretkaraṃ rāṣṭrātnityamarkavrataṃ hi tat || 9.305||

9.305. As the Sun during eight months (imperceptibly) draws up the water with his rays, even so let him gradually draw his taxes from his kingdom; for that is the office in which he resembles the Sun.

प्रविश्य सर्वभूतानि यथा चरति मारुतः । तथा चारैः प्रवेष्टव्यं व्रतमेतधि मारुतम् ॥ ९.३०६॥

praviśya sarvabhūtāni yathā carati mārutaḥ | tathā cāraiḥ praveṣṭavyaṃ vratametadhi mārutam || 9.306||

9.306. As the Wind moves (everywhere), entering (in the shape of the vital air) all created beings, even so let him penetrate (everywhere) through his spies; that is the office in which he resembles the Wind.

यथा यमः प्रियद्वेष्यौ प्राप्ते काले नियच्छति । तथा राज्ञा नियन्तव्याः प्रजास्तधि यमव्रतम् ॥ ९.३०७॥

yathā yamaḥ priyadveṣyau prāpte kāle niyacchati | tathā rājñā niyantavyāḥ prajāstadhi yamavratam || 9.307||

9.307. As Yama at the appointed time subjects to his rule both friends and foes, even so all subjects must be controlled by the king; that is the office in which he resembles Yama.

वरुणेन यथा पाशैर्बद्ध एवाभिदृश्यते । तथा पापान्निगृह्णीयाद्व्रतमेतधि वारुणम् ॥ ९.३०८॥

varuṇena yathā pāśairbaddha evābhidṛśyate | tathā pāpānnigṛhṇīyādvratametadhi vāruṇam || 9.308||

9.308. As (a sinner) is seen bound with ropes by Varuna, even so let him punish the wicked; that is his office in which he resembles Varuna.

परिपूर्णं यथा चन्द्रं दृष्ट्वा हृष्यन्ति मानवाः । तथा प्रकृतयो यस्मिन् स चान्द्रव्रतिको नृपः ॥ ९.३०९॥

paripūrṇaṃ yathā candraṃ dṛṣṭvā hṛṣyanti mānavāḥ | tathā prakṛtayo yasmin sa cāndravratiko nṛpaḥ || 9.309||

9.309. He is a king, taking upon himself the office of the Moon, whose (appearance) his subjects (greet with as great joy) as men feel on seeing the full moon.

प्रतापयुक्तस्तेजस्वी नित्यं स्यात्पापकर्मसु । दुष्टसामन्तहिंस्रश्च तदाग्नेयं व्रतं स्मृतम् ॥ ९.३१०॥

pratāpayuktastejasvī nityaṃ syātpāpakarmasu | duṣṭasāmantahiṃsraśca tadāgneyaṃ vrataṃ smṛtam || 9.310||

9.310. (If) he is ardent in wrath against criminals and endowed with brilliant energy, and destroys wicked vassals, then his character is said (to resemble) that of Fire.

यथा सर्वाणि भूतानि धरा धारयते समम् । तथा सर्वाणि भूतानि बिभ्रतः पार्थिवं व्रतम् ॥ ९.३११॥

yathā sarvāṇi bhūtāni dharā dhārayate samam | tathā sarvāṇi bhūtāni bibhrataḥ pārthivaṃ vratam || 9.311||

9.311. As the Earth supports all created beings equally, thus (a king) who supports all his subjects, (takes upon himself) the office of the Earth.

एतैरुपायैरन्यैश्च युक्तो नित्यमतन्द्रितः । स्तेनान् राजा निगृह्णीयात्स्वराष्ट्रे पर एव च ॥ ९.३१२॥

etairupāyairanyaiśca yukto nityamatandritaḥ | stenān rājā nigṛhṇīyātsvarāṣṭre para eva ca || 9.312||

9.312. Employing these and other means, the king shall, ever untired, restrain thieves both in his own dominions and in (those of) others

परामप्यापदं प्राप्तो ब्राह्मणान्न प्रकोपयेत् । ते ह्येनं कुपिता हन्युः सद्यः सबलवाहनम् ॥ ९.३१३॥

parāmapyāpadaṃ prāpto brāhmaṇānna prakopayet | te hyenaṃ kupitā hanyuḥ sadyaḥ sabalavāhanam || 9.313||

9.313. Let him not, though fallen into the deepest distress, provoke Brahmanas to anger; for they, when angered, could instantly destroy him together with his army and his vehicles.

यैः कृतः सर्वभक्षोऽग्निरपेयश्च महोदधिः । क्षयी चाप्यायितः सोमः को न नश्येत्प्रकोप्य तान् ॥ ९.३१४॥

yaiḥ kṛtaḥ sarvabhakṣo'gnirapeyaśca mahodadhiḥ | kṣayī cāpyāyitaḥ somaḥ ko na naśyetprakopya tān || 9.314||

9.314. Who could escape destruction, when he provokes to anger those (men), by whom the fire was made to consume all things, by whom the (water of the) ocean was made undrinkable, and by whom the moon was made to wane and to increase again?

लोकानन्यान् सृजेयुर्ये लोकपालांश्च कोपिताः । देवान् कुर्युरदेवांश्च कः क्षिण्वंस्तान् समृध्नुयात् ॥ ९.३१५॥

lokānanyān sṛjeyurye lokapālāṃśca kopitāḥ | devān kuryuradevāṃśca kaḥ kṣiṇvaṃstān samṛdhnuyāt || 9.315||

9.315. Who could prosper, while he injures those (men) who provoked to anger, could create other worlds and other guardians of the world, and deprive the gods of their divine station?

यानुपाश्रित्य तिष्ठन्ति लोका देवाश्च सर्वदा । ब्रह्म चैव धनं येषां को हिंस्यात्ताञ्जिजीविषुः ॥ ९.३१६॥

yānupāśritya tiṣṭhanti lokā devāśca sarvadā | brahma caiva dhanaṃ yeṣāṃ ko hiṃsyāttāñjijīviṣuḥ || 9.316||

9.316. What man, desirous of life, would injure them to whose support the (three) worlds and the gods ever owe their existence, and whose wealth is the Veda?

अविद्वांश्चैव विद्वांश्च ब्राह्मणो दैवतं महत् । प्रणीतश्चाप्रणीतश्च यथाऽग्निर्दैवतं महत् ॥ ९.३१७॥

avidvāṃścaiva vidvāṃśca brāhmaṇo daivataṃ mahat | praṇītaścāpraṇītaśca yathā'gnirdaivataṃ mahat || 9.317||

9.317. A Brahmana, be he ignorant or learned, is a great divinity, just as the fire, whether carried forth (for the performance of a burnt-oblation) or not carried forth, is a great divinity.

श्मशानेष्वपि तेजस्वी पावको नैव दुष्यति । हूयमानश्च यज्ञेषु भूय एवाभिवर्धते ॥ ९.३१८॥

śmaśāneṣvapi tejasvī pāvako naiva duṣyati | hūyamānaśca yajñeṣu bhūya evābhivardhate || 9.318||

9.318. The brilliant fire is not contaminated even in burial-places, and, when presented with oblations (of butter) at sacrifices, it again increases mightily.

एवं यद्यप्यनिष्टेषु वर्तन्ते सर्वकर्मसु । सर्वथा ब्राह्मणाः पूज्याः परमं दैवतं हि तत् ॥ ९.३१९॥

evaṃ yadyapyaniṣṭeṣu vartante sarvakarmasu | sarvathā brāhmaṇāḥ pūjyāḥ paramaṃ daivataṃ hi tat || 9.319||

9.319. Thus, though Brahmanas employ themselves in all (sorts of) mean occupations, they must be honoured in every way; for (each of) them is a very great deity.

क्षत्रस्यातिप्रवृद्धस्य ब्राह्मणान् प्रति सर्वशः । ब्रह्मैव संनियन्तृ स्यात्क्षत्रं हि ब्रह्मसम्भवम् ॥ ९.३२०॥

kṣatrasyātipravṛddhasya brāhmaṇān prati sarvaśaḥ | brahmaiva saṃniyantṛ syātkṣatraṃ hi brahmasambhavam || 9.320||

9.320. When the Kshatriyas become in any way overbearing towards the Brahmanas, the Brahmanas themselves shall duly restrain them; for the Kshatriyas sprang from the Brahmanas.

अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम् । तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति ॥ ९.३२१॥

adbhyo'gnirbrahmataḥ kṣatramaśmano lohamutthitam | teṣāṃ sarvatragaṃ tejaḥ svāsu yoniṣu śāmyati || 9.321||

9.321. Fire sprang from water, Kshatriyas from Brahmanas, iron from stone; the all-penetrating force of those (three) has no effect on that whence they were produced.

नाब्रह्म क्षत्रं ऋध्नोति नाक्षत्रं ब्रह्म वर्धते । ब्रह्म क्षत्रं च सम्पृक्तमिह चामुत्र वर्धते ॥ ९.३२२॥

nābrahma kṣatraṃ ṛdhnoti nākṣatraṃ brahma vardhate | brahma kṣatraṃ ca sampṛktamiha cāmutra vardhate || 9.322||

9.322. Kshatriyas prosper not without Brahmanas, Brahmanas prosper not without Kshatriyas; Brahmanas and Kshatriyas, being closely united, prosper in this (world) and in the next.

दत्त्वा धनं तु विप्रेभ्यः सर्वदण्डसमुत्थितम् । पुत्रे राज्यं समासाद्य कुर्वीत प्रायणं रणे ॥ ९.३२३॥

dattvā dhanaṃ tu viprebhyaḥ sarvadaṇḍasamutthitam | putre rājyaṃ samāsādya kurvīta prāyaṇaṃ raṇe || 9.323||

9.323. But (a king who feels his end drawing nigh) shall bestow all his wealth, accumulated from fines, on Brahmanas, make over his kingdom to his son, and then seek death in battle.

एवं चरन् सदा युक्तो राजधर्मेषु पार्थिवः । हितेषु चैव लोकेभ्यः सर्वान् भृत्यान्नियोजयेत् ॥ ९.३२४॥

evaṃ caran sadā yukto rājadharmeṣu pārthivaḥ | hiteṣu caiva lokebhyaḥ sarvān bhṛtyānniyojayet || 9.324||

9.324. Thus conducting himself (and) ever intent on (discharging) his royal duties, a king shall order all his servants (to work) for the good of his people.

एषोऽखिलः कर्मविधिरुक्तो राज्ञः सनातनः । इमं कर्मविधिं विद्यात्क्रमशो वैश्यशूद्रयोः ॥ ९.३२५॥

eṣo'khilaḥ karmavidhirukto rājñaḥ sanātanaḥ | imaṃ karmavidhiṃ vidyātkramaśo vaiśyaśūdrayoḥ || 9.325||

9.325. Thus the eternal law concerning the duties of a king has been fully declared; know that the following rules apply in (due) order to the duties of Vaisyas and Sudras.

वैश्यस्तु कृतसंस्कारः कृत्वा दारपरिग्रहम् । वार्तायां नित्ययुक्तः स्यात्पशूनां चैव रक्षणे ॥ ९.३२६॥

vaiśyastu kṛtasaṃskāraḥ kṛtvā dāraparigraham | vārtāyāṃ nityayuktaḥ syātpaśūnāṃ caiva rakṣaṇe || 9.326||

9.326. After a Vaisya has received the sacraments and has taken a wife, he shall be always attentive to the business whereby he may subsist and to (that of) tending cattle.

प्रजापतिर्हि वैश्याय सृष्ट्वा परिददे पशून् । ब्राह्मणाय च राज्ञे च सर्वाः परिददे प्रजाः ॥ ९.३२७॥

prajāpatirhi vaiśyāya sṛṣṭvā paridade paśūn | brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ || 9.327||

9.327. For when the Lord of creatures (Pragapati) created cattle, he made them over to the Vaisya; to the Brahmana, and to the king he entrusted all created beings.

न च वैश्यस्य कामः स्यान्न रक्षेयं पशूनिति । वैश्ये चेच्छति नान्येन रक्षितव्याः कथं चन ॥ ९.३२८॥

na ca vaiśyasya kāmaḥ syānna rakṣeyaṃ paśūniti | vaiśye cecchati nānyena rakṣitavyāḥ kathaṃ cana || 9.328||

9.328. A Vaisya must never (conceive this) wish, I will not keep cattle; and if a Vaisya is willing (to keep them), they must never be kept by (men of) other (castes).

मणिमुक्ताप्रवालानां लोहानां तान्तवस्य च । गन्धानां च रसानां च विद्यादर्घबलाबलम् ॥ ९.३२९॥

maṇimuktāpravālānāṃ lohānāṃ tāntavasya ca | gandhānāṃ ca rasānāṃ ca vidyādarghabalābalam || 9.329||

9.329. (A Vaisya) must know the respective value of gems, of pearls, of coral, of metals, of (cloth) made of thread, of perfumes, and of condiments.

बीजानामुप्तिविद्च स्यात्क्षेत्रदोषगुणस्य च । मानयोगं च जानीयात्तुलायोगांश्च सर्वशः ॥ ९.३३०॥

bījānāmuptividca syātkṣetradoṣaguṇasya ca | mānayogaṃ ca jānīyāttulāyogāṃśca sarvaśaḥ || 9.330||

9.330. He must be acquainted with the (manner of) sowing of seeds, and of the good and bad qualities of fields, and he must perfectly know all measures and weights.

सारासारं च भाण्डानां देशानां च गुणागुणान् । लाभालाभं च पण्यानां पशूनां परिवर्धनम् ॥ ९.३३१॥

sārāsāraṃ ca bhāṇḍānāṃ deśānāṃ ca guṇāguṇān | lābhālābhaṃ ca paṇyānāṃ paśūnāṃ parivardhanam || 9.331||

9.331. Moreover, the excellence and defects of commodities, the advantages and disadvantages of (different) countries, the (probable) profit and loss on merchandise, and the means of properly rearing cattle.

भृत्यानां च भृतिं विद्याद्भाषाश्च विविधा नृणाम् । द्रव्याणां स्थानयोगांश्च क्रयविक्रयमेव च ॥ ९.३३२॥

bhṛtyānāṃ ca bhṛtiṃ vidyādbhāṣāśca vividhā nṛṇām | dravyāṇāṃ sthānayogāṃśca krayavikrayameva ca || 9.332||

9.332. He must be acquainted with the (proper), wages of servants, with the various languages of men, with the manner of keeping goods, and (the rules of) purchase and sale.

धर्मेण च द्रव्यवृद्धावातिष्ठेद्यत्नमुत्तमम् । दद्याच्च सर्वभूतानामन्नमेव प्रयत्नतः ॥ ९.३३३॥

dharmeṇa ca dravyavṛddhāvātiṣṭhedyatnamuttamam | dadyācca sarvabhūtānāmannameva prayatnataḥ || 9.333||

9.333. Let him exert himself to the utmost in order to increase his property in a righteous manner, and let him zealously give food to all created beings.

विप्राणां वेदविदुषां गृहस्थानां यशस्विनाम् । शुश्रूषैव तु शूद्रस्य धर्मो नैश्रेयसः परः ॥ ९.३३४॥ परम्

viprāṇāṃ vedaviduṣāṃ gṛhasthānāṃ yaśasvinām | śuśrūṣaiva tu śūdrasya dharmo naiśreyasaḥ paraḥ || 9.334|| param

9.334. But to serve Brahmanas (who are) learned in the Vedas, householders, and famous (for virtue) is the highest duty of a Sudra, which leads to beatitude.

शुचिरुत्कृष्टशुश्रूषुर्मृदुवागनहङ्कृतः । ब्राह्मणापाश्रयो नित्यमुत्कृष्टां जातिमश्नुते ॥ ९.३३५॥

śucirutkṛṣṭaśuśrūṣurmṛduvāganahaṅkṛtaḥ | brāhmaṇāpāśrayo nityamutkṛṣṭāṃ jātimaśnute || 9.335||

9.335. (A Sudra who is) pure, the servant of his betters, gentle in his speech, and free from pride, and always seeks a refuge with Brahmanas, attains (in his next life) a higher caste.

एषोऽनापदि वर्णानामुक्तः कर्मविधिः शुभः । आपद्यपि हि यस्तेषां क्रमशस्तन्निबोधत ॥ ९.३३६॥

eṣo'nāpadi varṇānāmuktaḥ karmavidhiḥ śubhaḥ | āpadyapi hi yasteṣāṃ kramaśastannibodhata || 9.336||

9.336. The excellent law for the conduct of the (four) castes (varna), (when they are) not in distress, has been thus promulgated; now hear in order their (several duties) in times of distress.

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Manu Smriti

Adhyaya 9

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