82. I follow Gov., Nar., and Nand., who explain the verse to mean that all the teaching of the preceding chapters with respect to the four orders depends, as far as its ultimate result is concerned, on meditation, because, however well a man may fulfil the pre- scribed rites, he cannot reap the full reward without knowing and meditating on the Brahman. Kull. refers the phrase ' All that has been declared* to the contents of the last verse, and says that ' the complete freedom from all attachments and the repose in Brah- man' depend on the recognition of the unity of the individual soul and of Brahman. He understands by kriyaphalam, ' the reward for the act of meditating.' Medh. begins with an explanation similar to that of Kull., but he takes finally kriyaphalam in the same sense as Gov., Nar., and Nand. Ragh. explains yad etad abhuabditam by ' what can be expressed by words.'
83. 'Which refer to the sacrifice,' i.e. 'the Brahmawas' (Medh., Gov., Nand.), or ' the Brahmaveda' (Kull., Nar.), or ' the Karma- kaWa/ e.g. ishe tva ur^e tva (Va§\ Saz/zh. I, 1), Ragh. 'Those referring to the deities/ i.e. 'Mantras describing the various deities' (Medh., Gov.), e. g. Rig-veda VIII, 44, 16 (Gov.). The third class of texts mentioned is that of the Upanishads; but see also Goldstticker, Sansk. Diet, s. v. adhyatma.
LAWS OF MANU.
that (the refuge) of those who know (the meaning I of the Veda); that is (the protection) of those who seek (bliss in) heaven and of those who seek endless (beatitude).
85. A twice-born man who becomes an ascetic, after the successive performance of the above-men- tioned acts, shakes off sin here below and reaches the highest Brahman.
86. Thus the law (valid) for self-restrained ascetics has been explained to you; now listen to the (par- ticular) duties of those who give up (the rites pre- scribed by) the Veda.
87. The student, the householder, the hermit, and the ascetic, these (constitute) four separate orders, which all spring from (the order of) householders.
88. But all (or) even (any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahma^a who acts by the preceding (rules) to the highest state.
89. And in accordance with the precepts of the Veda and of the Smrzti, the housekeeper is declared 86. Gov. is of opinion that the persons named above, IV, 22, are here intended. But from what follows, verses 94, 95, it appears that those Brahmawas are meant who, though solely intent on the acquisition of supreme knowledge, and retired from all worldly affairs, continue to reside in their houses; see also IV, 257. Gov. and Nar. assume that they remain householders, while Kull. counts them among the ascetics.
According to the commentators, the following discussion is intro- duced in order to show, (1) that there are four orders only, and that the Vedasawnyasika belongs to these, and does not form a fifth order, or stand outside the orders; (2) that as the order of the householders is the most distinguished, it is proper that a man may continue to live in his house under the protection of his son.
THE ASCETIC.
1) to be superior to all of them; for he supports the other three. ^ 90. As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders.
91. By twice-born men belonging to (any of) these four orders, the tenfold law must be ever carefully obeyed.
92. Contentment, forgiveness, self-control, absten- tion from unrighteously appropriating anything, (obe- dience to the rules of) purification, coercion of the, organs, wisdom, knowledge (of the supreme Soul), truthfulness, and abstention from anger, (form) the ' tenfold law.
93. Those Brahma^as who thoroughly study the tenfold law, and after studying obey it, enter the highest state.
94. A twice-born man who, with collected mind, follows the tenfold law and has paid his (three) debts, may, after learning the Vedanta according to the prescribed rule, become an ascetic.
95. Having given up (the performance of) all rites, throwing off the guilt of his (sinful) acts, sub- duing his organs and having studied the Veda, he may live at his ease under the protection of his son.
92. Tthritih, ' contentment,' means according to Nar., Nand., and Ragh. ' firmness of purpose or in the discharge of duties/ Dama/£, 'self-control,' means according to Medh. and Nand. 'humility;' according to Gov. and Nar. ' patience under sufferings; ' according to Kull. and Ragh. ' the subjugation of the internal organ.' Dhi/$, 'wisdom/ means according to Medh. and Gov. 'freedom from doubts and errors;' according to Kull. and Ragh. 'knowledge of the true meaning of the.Sastras/ Nar. and Nand. read hvi/i, ' modesty or shame/ 95. ' Having studied the Veda/ i. e. ' the Upanishads' (Kull.).
LAWS OF MANU.
96. He who has thus given up (the performance of) all rites, who is solely intent on his own (parti- cular) object, (and) free from desires, destroys his guilt by his renunciation and obtains the highest state.
97. Thus the fourfold holy law of Brahma^as, which after death (yields) imperishable rewards, has been declared to you; now learn the duty of kings Chapter VII.
1. I will declare the duties of kings, (and) show how a king should conduct himself, how he was created, and how (he can obtain) highest success.
2. A Kshatriya, who has received according to the rule the sacrament prescribed by the Veda, must duly protect this whole (world).
3. For, when these creatures, being without a king, through fear dispersed in all directions, the Lord created a king for the protection of this whole (creation), 4. Taking (for that purpose) eternal particles of Indra, of the Wind, of Yama, of the Sun, of Fire, of Varu/za, of the Moon, and of the Lord of wealth (Kubera).
Gov., Nar., Nand., Ragh., and K. read abhyasyan, ' studying the Veda/ and the same reading is mentioned by Medh. as a var. lect.
97. According to Medh. the word 'Brahma/za' is not intended to exclude other Aryans; but according to Gov., Kull., and Nar. it is meant to prescribe that asceticism is permissible for Brahma^as alone.
VII. 2. ' The sacrament/ i. e. ' the initiation' (Medh., Gov., Nar., Kull.), or 'the initiation and the rest' (Ragh.), or 'the sacrament of the coronation' (Nand.). The last opinion seems the correct one.
5. Because a king has been formed of particles of those lords of the gods, he therefore surpasses all created beings in lustre; 6. And, like the sun, he burns eyes and hearts; nor can anybody on earth even gaze on him.
7. Through his (supernatural) power he is Fire and Wind, he Sun and Moon, he the Lord of justice (Yama), he Kubera, he Varu/za, he great Indra.
8. Even an infant king must not be despised, (from an idea) that he is a (mere) mortal; for he is a great deity in human form.
9. Fire burns one man only, if he carelessly approaches it, the fire of a king's (anger) consumes the_(whole) family, together with its cattle and its hoard of property.
10. Having fully considered the purpose, (his) power, and the place and the time, he assumes by turns many (different) shapes for the complete attainment of justice.
11. He, in whose favour resides Padma, the goddess of fortune, in whose valour dwells victory, in whose anger abides death, is formed of the lustre of all (gods).
12. The (man), who in his exceeding folly hates him, will doubtlessly perish; for the king quickly makes up his mind to destroy such (a man).
5. The commentators explain teg-as, 'lustre,' by 'prowess or valour' (virya). The next verse, however, shows that at least a play on the word is intended.
10. According to the commentators, the verse is meant as a warning to those who are too confident of possessing a king's favour.
11.' Padma, the goddess of fortune/ must be taken according to Nar. and Nand. as ' who carries a lotus in her hand,' and according to Ragh. 'whose dwelling is the lotus.' According to Medh.,Gov., and Kull., the epithet is added in order to give the idea of greatness.
LAWS OF MANU.
VII, ij I 13. Let no (man), therefore, transgress that law which the king decrees with respect to his favourites, nor (his orders) which inflict pain on those in disfavour.
14. For the (king's) sake the Lord formerly cre- ated his own son, Punishment, the protector of all creatures, (an incarnation of) the law, formed of Brahman's glory.
15. Through fear of him all created beings, both the immovable and the movable, allow themselves to be enjoyed and swerve not from their duties.
16. Having fully considered the time and the place (of the offence), the strength and the know- ledge (of the offender), let him justly inflict that (punishment) on men who act unjustly.
1 13. Medh. gives the following instances. If a king orders that during the celebration of a wedding in the house of a minister or other favourite, a public festival is to be held in the town, that everybody is to appear on the occasion, or that during so and so many days no animals are to be killed, no birds to be snared, and no debtors to be imprisoned by their creditors, everybody must obey. The same shall be the case if the king orders with respect to persons in disfavour that they are to be shunned by everybody, that nobody is to enter their houses. Gov., Kull., and Ragh. give the same explanation, and they as well as Medh. add, that this rule refers to lawful orders in worldly matters only. Nar. seems to have taken the verse differently, in a sense similar to that contained in Sir W. Jones' translation.
15. Bhogaya kalpante, ' allow themselves to be enjoyed' (Medh., Gov., Nar., Nand., Ragh.), means according to Kull. ' are able to enjoy their own.' Gov. says, ^edanadibhayena vrzkshadisthavara/zy api phalapushpadidvarewopabhogarthaw sawpadyante niyatakalam pushpadidanavyavasthaw natikramanti, ' through fear of being cut down and the like immovable things such as trees become fit to be enjoyed by means of their fruit, flowers, and so forth, (i. e.) they transgress not the law according to which they must give flowers, &c. at the appointed time;' see also below, verse 23.
' 17. Punishment is (in reality) the king (and) the male, that the manager of affairs, that the ruler, and that is called the surety for the four orders' obe- dience to the law.
18. Punishment alone governs all created beings, J. punishment alone protects them, punishment watches i over them while they sleep; the wise declare punish- ment (to be identical with) the law.
19. If (punishment) is properly inflicted after (due) consideration, it makes all people happy; but inflicted without consideration, it destroys everything.
20. If the king did not, without tiring, inflict punishment on those worthy to be punished, the stronger would roast the weaker, like fish on a spit; q 21. The crow would eat the sacrificial cake and the dog would lick the sacrificial viands, and owner- ship would not remain with any one, the lower ones/£fc^ Xi^ would (usurp the place of) the higher ones.
22. The whole world is kept in order by punish-^ ment, for a guiltless man is hard to find; through \ fear of punishment the whole world yields the enjoy- I ments (which it owes).
23. The gods, the Danavas, the Gandharvas, the Rakshasas, the bird and snake deities even give the enjoyments (due from them) only, if they are tormented by (the fear of) punishment.
24. All castes (var^a) would be corrupted (by intermixture), all barriers would be broken through, 17. 'That is the male,' i.e. 'compared with him all others are (weak) women' (Kull.).
23. The commentators quote in explanation of this verse a pas- sage from the Ya^iir-veda, ' Through fear the fire warms, through fear the sun shines, through fear move Indra, the Wind, and Death, as the fifth/ 2 20 LAWS OF MANU. VII, and all men would rage (against each other) in con- sequence of mistakes with respect to punishment.
25. But where Punishment with a black hue and red eyes stalks about, destroying sinners, there the subjects are not disturbed, provided that he who inflicts it discerns well.
26. They declare that king to be a just inflicter of punishment, who is truthful, who acts after due consideration, who is wise, and who knows (the re- spective value of) virtue, pleasure, and wealth.
27. A king who properly inflicts (punishment), prospers with respect to (those) three (means of happiness); but he who is voluptuous, partial, and deceitful will be destroyed, even through the (un- just) punishment (which he inflicts).
28. Punishment (possesses) a very bright lustre, and is hard to be administered by men with unim- proved minds; it strikes down the king who swerves from his duty, together with his relatives.
29. Next it will afflict his castles, his territories, the whole world together with the movable and immovable (creation), likewise the sages and the gods, who (on the failure of offerings) ascend to the sky.
30. (Punishment) cannot be inflicted justly by one who has no assistant, (nor) by a fool, (nor) by a covetous man, (nor) by one whose mind is unimproved, (nor) by one addicted to sensual pleasures.
27. Vishama/^, ' partial' (Nar.), means according to Gov., Kull., and Ragh. ' wrathful.'
28 'By men with unimproved minds,' i. e. ' who have not learnt the Sastras' (Gov., Kull.).
31. By him who is pure (and) faithful to his promise, who acts according to the Institutes (of the sacred law), who has good assistants and is wise, punishment can be (justly) inflicted.
32. Let him act with justice in his own domain, with rigour chastise his enemies, behave without duplicity towards his friends, and be lenient towards Brahma;zas.
33. The fame of a king who behaves thus, even though he subsist by gleaning, is spread in the world, like a drop of oil on water.
34. But the fame of a king who acts in a contrary manner and who does not subdue himself, diminishes in extent among men like a drop of clarified butter in water.
35. The king has been created (to be) the protector of the castes (var^a) and orders, who, all according to their rank, discharge their several duties.
36. Whatever must be done by him and by his servants for the protection of his people, that I will fully declare to you in due order.
37. Let the king, after rising early in the morn- ing, worship Brahma/zas who are well versed in the threefold sacred science and learned (in polity), and follow their advice. —-*' 38. Let him daily worship aged Brahma;zas who know the Veda and are pure; for he who always worships aged men, is honoured even by Rakshasas.
31. Pure, i. e. ' with respect to the acquisition of wealth/ or ' not covetous' (Medh.,Gov.,Kull., Nar., Ragh.). Satyasawdha/ faithful to his promise' (Gov., Kull., Ragh.), means according to Medh. ' who cares for truth alone.'
LAWS OF MANU.
39. Let him, though he may already be modest, constantly learn modesty from them; for a king who is modest never perishes.
40. Through a want of modesty many kings have perished, together with their belongings; through modesty even hermits in the forest have gained kingdoms.
41. Through a want of humility Vena perished, likewise king Nahusha, Sudas, the son of Pi^avana, Sumukha, and Nemi.
42. But by humility Frithu and Manu gained sove- reignty, Kubera the position of the Lord of wealth, and the son of Gadhi the rank of a Brahma^a.
43. From those versed in the three Vedas let him learn the threefold (sacred science), the primeval science of government, the science of dialectics, and the knowledge of the (supreme) Soul; from the people (the theory of) the (various) trades and professions.
44. Day and night he must strenuously exert him- self to conquer his senses; for he (alone) who has conquered his own senses, can keep his subjects in obedience.
45. Let him carefully shun the ten vices, springing 41. I read with Meuh., Gov., Nar., Ragh., and K., Suda/£ pai^a- vanaj &uva, instead of Sudaso yavana-r £aiva (Kull.). Nand. has Vai^avana, a mere clerical mistake. As Medh. remarks, the legends regarding the worthies mentioned here occur in the Mahabharata.
42. The son of Gadhi, i.e. Vijvamitra; see Muir, Original Sanskrit Texts, I, p. 83 seqq.
43. Gaut. XI, 3; Yagfi. I, 310. Nar. takes anvikshikiw kit- mavidyam to mean ' and the science of dialectics, i. e. the Nyaya, Sa/rckhya, and so forth, which is useful for obtaining final libera- tion.' Medh. too is not certain if anvikshiki is to be taken by itself, but proposes ' the science of dialectics which will be useful to him.'
from love of pleasure, and the eight, proceeding from wrath, which (all) end in misery.
46. For a king who is attached to the vices springing from love of pleasure, loses his wealth and his virtue, but (he who is given) to those arising from anger, (loses) even his life.
47. Hunting, gambling, sleeping by day, censor i- ousness, (excess with) women, drunkenness, (an inordinate love for) dancing, singing, and music, and useless travel are the tenfold set (of vices) springing from love of pleasure.
48. Tale-bearing, violence, treachery, envy, slan- dering, (unjust) seizure of property, reviling, and assault are the eightfold set (of vices) produced by wrath.
49. That greediness which all wise men declare to be the root even of both these (sets), let him carefully conquer; both sets (of vices) are produced by that.
50. Drinking\dicer women, and hunting, these four (which have been enumerated) in succession, he must know to be the most pernicious in the set that springs from love of pleasure,, 51. Doing bodily injury, reviling-, and the seizure of property, these three he must know to be the most pernicious in the set produced by.wrath.
52. A self-controlled (king) should know that in this set of seven, which prevails everywhere, each 49. ' Greediness (lobha) is the root of all (these vices), because (the king) acts in some (of these cases) from a desire for money, and in others from a greediness of sensual pleasures' (Gov.).
52. Medh., Nand., and K. read atmana^ instead of atmavan, and in that case the translation must be, ■ Let him know that in this set...each earlier-named vice is more pernicious for him (than...).'
LAWS OF MANU.
earlier-named vice is more abominable (than those named later).
53. (On a comparison) between vice and death, vice is declared to be more pernicious; a vicious man sinks to the nethermost (hell), he who dies, free from vice, ascends to heaven.
54. Let him appoint seven or eight ministers whose ancestors have been royal servants, who are versed in the sciences, heroes skilled in the use of weapons and descended from (noble) families and who have been tried.
55. Even an undertaking easy (in itself) is (some- times) hard to be accomplished by a single man; how much (harder is it for a king), especially (if he has) no assistant, (to govern) a kingdom which yields great revenues.
56. Let him daily consider with them the ordinary (business, referring to) peace and war, (the four sub- jects called) sthana, the revenue, the (manner of) protecting (himself and his kingdom), and the sanc- tification of his gains (by pious gifts).
54. Vi. Ill, 71; Ya§™. I, 311. Labdhalakshan, 'skilled in the use of weapons' (Kull., Nar.), means according to Medh., Gov., Nand., and Ragh. '*tfio fail not in their undertakings.' Pari- kshitan (Gov., Kull., and K.), or suparikshitan (Medh., Nar.), ' who have been tried,' i. e. by tempting them in various ways (Medh.), or 'if they are incorruptible' (Nar.), or 'who have been examined by spies' (Gov.), or 'who have been bound to fidelity by touching images of the gods, &c.' (Kull., Ragh.). Nand. reads parikshakan, ' who examine (the state-affairs).'
55. The correct reading is kimu, 'how much harder' (Medh., Gov., sec, manu, Nar., Nand., Ragh., K.), instead of the kiw tu, ' but,' of the editions.
56. Yagn. I, 31 1. Sthana means according to Gov., Kull., N,ar., Ragh. ' the army, the treasury, the town, and the kingdom;' accord- ing to Medh. either that or 'the loss of his kingdom;' according to >Jand. ' halting' (asana).
57. Having (first) ascertained the opinion of each (minister) separately and (then the views) of all together, let him do what is (most) beneficial for him in his affairs.
58. But with the most distinguished among them all, a learned Brahma^a, let the king deliberate on the most important affairs which relate to the six measures of royal policy.
59. Let him, full of confidence, always entrust to that (official) all business; having taken his final resolution with him, let him afterwards begin to act.
60. He must also appoint other officials, (men) of integrity, (who are) wise, firm, well able to collect money, and well tried.
61. As many persons as the due performance of his business requires, so many skilful and clever (men), free from sloth, let him appoint.
62. Among them let him employ the brave, the skilful, the high-born, and the honest in (offices for the collection of) revenue, (e.g.) in mines, manufac- tures, and storehouses, (but) the timid in the interior of his palace.
63. Let him also appoint an ambassador who is versed in all sciences, who understands hints, ex- pressions of the face and gestures, who is honest, skilful, and of (noble) family.
60. Nar. mentions kulodgatan, * of noble families/ as a var. lect. for avasthitan, ' firm/ 62. Vi. Ill, 18, 21. Medh. refers karmanta, literally 'manage- ment/ to 'sugar-mills, distilleries, and so forth;' Gov. and Kull. add * storehouses of grain;' Nar. explains it by Cv manufactories of orna- ments and weapons and so forth/ It is, however, not impossible that the compound akarakarmante may mean 'for superintending mines and manufactories/ Akara has very frequently that double meaning.
64. (Such) an ambassador is commended to a king (who is) loyal, honest, skilful, possessing a good memory, who knows the (proper) place and time (for action, who is) handsome, fearless, and eloquent.
65. The army depends on the official (placed in charge of it), the due control (of the subjects) on the army, the treasury and the (government of) the realm on the king, peace and its opposite (war) on the ambassador.
66. For the ambassador alone makes (kings') allies and separates allies; the ambassador transacts that business by which (kings) are disunited or not.
67. With respect to the affairs let the (ambassador) explore the expression of the countenance, the ges- tures and actions of the (foreign king) through the gestures and actions of his confidential (advisers), and (discover) his designs among his servants.
68. Having learnt exactly (from his ambassador) the designs of the foreign king, let (the king) take such measures that he does not bring evil on himself.
64. Anurakta^, 'loyal' (Medh., Gov., Ragh.), means according to Kull. ' who is beloved among the people/ 66. Instead of bhifyante yena va na va\ 'by which (kings) are disunited or not' (Kull., Ragh.), Medh., Nand., and K. read bhid- yante yena manava^, and Gov. bhidyante yena bandhava^, 'by which men or relatives are disunited/ 67. Nigu^engitaiesh/itai^, ' through the gestures and actions of his confidential (advisers),' (Kull., Ragh.), means according to Medh. and Gov. 'by his own hidden gestures and actions/ or perhaps ' while suppressing all significant gestures and actions on his own part; ' according to Nand. ' through men who hide their own ges- tures and actions/ 68. Medh., Gov., Nand., and Ragh. take the verse differently. ' Having learnt exactly the designs of the foreign king, (the ambas- sador) shall take such measures that he does not bring evil on himself (and his master).'
69. Let him settle in a country which is open and has a dry climate, where grain is abundant, which is chiefly (inhabited) by Aryans, not subject to epi- demic diseases (or similar troubles), and pleasant, where the vassals are obedient and his own (people easily) find their livelihood.
70. Let him build (there) a town, making for his safety a fortress, protected by a desert, or a fortress built of (stone and) earth, or one protected by water or trees, or one (formed by an encampment of armed) men or a hill-fort.
71. Let him make every effort to secure a hill- fort, for amongst all those (fortresses mentioned) a hill-fort is distinguished by many superior qualities.
72. The first three of those (various kinds of for- tresses) are inhabited by wild beasts, animals living in holes and aquatic animals, the last three by monkeys, men, and gods respectively.
*]$. As enemies do not hurt these (beings, when they are) sheltered by (their) fortresses, even so foes (can)not injure a king who has taken refuge in his fort.
74. One bowman, placed on a rampart, is a match in battle for one hundred (foes), one hundred for ten 69. Vi. 111,4-5; Ya^T. I, 320. The full definition of^-ahgala^, • which is open and has a dry climate,' is, according to a verse quoted by Gov., Ragh., and Kull./That country is called ^ahgala, which has little water and grass, where strong breezes prevail, the heat is great, where grain and the like are abundant/ Anavila, ' not subject to epidemic diseases (or similar troubles),' (Kull. and Ragh.), means according to Medh. 'where the people are not quarrelsome;' according to Nar. and Nand. ' free from defilement such as a mix- ture of the castes.'
thousand; hence it is prescribed (in the.Sastras that a king shall possess) a fortress.
75. Let that (fort) be well supplied with weapons, money, grain and beasts of burden, with Brahma^as, with artisans, with engines, with fodder, and with water.
76. Let him cause to be built for himself, in the centre of it, a spacious palace, (well) protected, habitable in every season, resplendent (with white- wash), supplied with water and trees.
"j "j. Inhabiting that, let him wed a consort of equal caste (vama), who possesses auspicious marks (on her body), and is born in a great family, who is charming and possesses beauty and excellent qualities.
78. Let him appoint a domestic priest (purohita) and choose officiating priests (ritvig); they shall perform his domestic rites and the (sacrifices) for which three fires are required.
79. A king shall offer various (.Srauta) sacrifices at which liberal fees (are distributed), and in order 75. Yantrai^, ' with engines/ i.e. 'with catapults and so forth' (kshepyadibhi/^, Nar.), "br ' made of iron and so forth' (Ragh.).
76. Ap. II, 25, 2-3. Sarvartukam, 'habitable in every season' (N&r., Nand.), means according to Medh., Gov., Kull., and Ragh. ' supplied with the produce of every season.'
78. Gaut. XI, 12-18; Vas. XIX, 3-6; Baudh. I, 18, 7-8; Vi. Ill, 70; Y&gn. I, 312-313. Medh., Gov., Ragh., and K. read, as the sense requires, ritrngzh, ' officiating priests,' while Kull. alone gives the singular.
79. Ap. II, 26, 1; Vi. Ill, 81, 84; Y^gro. I, 314. ' Enjoyments,' i. e.' garlands, perfumes, unguents, and so forth' (Medh.), or ' houses, couches, and so forth' (Gov., Ragh.), or ' gold, clothes, &c.' (Kull.), or ' wives, houses, clothes, and so forth' (Nar.), or * cows and buffalos' (Nand.).
to acquire merit, he shall give to Brahma^as enjoy- ments and wealth.
80. Let him cause the annual revenue in his kingdom to be collected by trusty (officials), let him obey the sacred law in (his transactions with) the people, and behave like a father towards all men.
81. For the various (branches of business) let him appoint intelligent supervisors; they shall inspect all (the acts) of those men who transact his business.
82. Let him honour those Brahma/zas who have returned from their teacher's house (after studying the Veda); for that (money which is given) to Brahma^as is declared to be an imperishable trea- sure for kings.
83. Neither thieves nor foes can take it, nor can it be lost; hence an imperishable store must be deposited by kings with Brahma^as.
84. The offering made through the mouth of a Brahma/za, which is neither spilt, nor falls (on the ground), nor ever perishes, is far more excellent than Agnihotras.
85. A gift to one who is not a Brahma/za (yields) the ordinary (reward; a gift) to one who calls him- self a Brahma^a, a double (reward); a gift to a well- 80. Y&gri. I, 321. ' Let him obey the sacred law in (his trans- actions with his) people,' i. e. ' let him not take higher taxes and duties than the law permits.'
84. Vas. XXX, 7; Yagn. I, 315. Na vyathate, ' nor falls (on the ground),' (Gov., Nar.), means according to Kull. ' nor is dried up.' Medh. reads /tyavate, ' falls (on the ground),' and Nar. prefers that reading. Nand. explains na vyadhate (sic) by ' is not spoilt by hairs or insects falling into it.' Ragh. takes it, like Krzsh«apa«</ita in his comm. on Vas. XXX, 7, in the sense of ' nor causes pain.'
85. Gaut. V, 20; Vi. XCIII, 1-4. Samam phalam, ' the ordinary 23O LAWS OF MANU. VII, 86.
read Brahma/za, a hundred-thousandfold (reward); (a gift) to one who knows the Veda and the Angas (Vedaparaga, a reward) without end.
86. For according to the particular qualities of the recipient and according to the faith (of the giver) a small or a great reward will be obtained for a gift in the next world.
87. A king who, while he protects his people, is defied by (foes), be they equal in strength, or stronger, or weaker, must not shrink from battle, remembering the duty of Kshatriyas.
88. Not to turn back in battle, to protect the people, to honour the Bralima/zas, is the best means for a king to secure happiness.
89. Those kings who, seeking to slay each other in battle, fight with the utmost exertion and do not turn back, go to heaven.
90. When he fights with his foes in battle, let him not strike with weapons concealed (in wood), nor with (such as are.) barbed, poisoned, or the points of which are blazing with fire.
91. Let him not strike one who (in flight) has