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In the present work several purely valedictory passages have been introduced with a view to indicate that it belongs to the same category as the Veda, in which most of the injunctions are found to be accompanied by valedictory passages; so that from similarity to this latter, it would be thought that what is said in the text is sanctioned by the Veda. Further, there are certain persons who become more quickly prompted to a certain course of action by the force of valedictory descriptions.

‘Best efforts’ — He should have recourse to the bast and most vigilant methods; employing spies to try their best to track them down directly as well as openly.

‘Stena’ is thief.

‘Nigraha, suppression’ means putting down by such means as death, imprisonment and the like.

If this is done, the king acquires ‘fame’, good name; all the people saying — ‘The kingdom of this king is free from troubles, — thieves do not attack the people, — night is like day.’

‘The kingdom prospers.’ — ‘Kingdom’ means the country, and when its inhabitants are not attacked by thieves, they prosper in wealth and become affluent, and inhabitants of other countries also are attracted to settle in this kingdom on account of its being free from troubles; and thus also ‘the kingdom prospers.’ — (302)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 293); — and in Vivādacintāmaṇi (p. 124).

Comparative notes by various authors:

(verses 8.302-303)

Āpastamba (2.25.15). — ‘That King only takes care of the welfare of his subjects in whose dominions, be it in villages or forests, there is no danger from thieves.’

Viṣṇu (5.190). — ‘A king in whose dominion there exists neither thief, nor adulterer, nor calumniator, nor robber, nor murderer, attains the world of Indra.’

Yājñavalkya (1.335). — ‘He should guard his people against the attacks of calumniators, thieves, evil-doers, and great criminals, — specially those of Kāyasthas.’

Hārīta (Vivādaratnākara, p. 294). — ‘If in the dominion of a king wicked thieves prosper, that evil, reaching large proportions, destroys the very roots of that king.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti, p. 256). — ‘The King should save his people from the ravages of prostitutes, talkers, evil-doers, royal favourites, and specially, Kāyasthas.’

VERSE 8.303

Section XLIII - Theft (steya)

अभयस्य हि यो दाता स पूज्यः सततं नृपः ।
सत्त्रं हि वर्धते तस्य सदैवाभयदक्षिणम् ॥३०३॥

abhayasya hi yo dātā sa pūjyaḥ satataṃ nṛpaḥ |
sattraṃ hi vardhate tasya sadaivābhayadakṣiṇam ||303||

The King who imparts security is ever to be honoured; his sacrificial session constantly prospers, accompanied as it is by the gift of ‘security.’ — (303)

Medhātithi’s commentary (manubhāṣya):

‘Security’ — from thieves and such dangers, as also from his own officers, who are prevented from inflicting undue punishments. — He who ‘imparts’ such security ‘is to be honoured, ever’; i.e., even in ordinary conversation, and also when he happens to retire to the forest on having lost his kingdom.

‘Sacrificial session,’ — a particular form of sacrificial performance, such as the Gavāmayana and the like — ‘prospers’ — becomes accomplished in all its details; this is what is meant by the ‘prospering’ of the sacrifice.

What is meant is that the king acquires every day the merit that is obtained by the due performance of the sacrificial session.

‘The gift of security.’ — In other sacrificial sessions there is no gift or fee; the act here referred to however is superior to them all, in as much as it is accompanied by a gift, and the gift too is not in the form of cows and horses and the like, but of a totally different form; hence it is only right that it should be regarded as superior to the sacrificial session — (303).

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 293), which adds that this act is called ‘Sattra’ on the ground of its having to be done day after day; and ‘abhaya-dakṣinām’ means ‘Sattra at which security is the sacrificial fee’; — and in Vivādacintāmaṇi (p. 124).

Comparative notes by various authors:

(verses 8.302-303)

See Comparative notes for Verse 8.302.

VERSE 8.304

Section XLIII - Theft (steya)

सर्वतो धर्मषड्भागो राज्ञो भवति रक्षतः ।
अधर्मादपि षड्भागो भवत्यस्य ह्यरक्षतः ॥३०४॥

sarvato dharmaṣaḍbhāgo rājño bhavati rakṣataḥ |
adharmādapi ṣaḍbhāgo bhavatyasya hyarakṣataḥ ||304||

To the King who protects (his people) accrues the sixth part of the spiritual merit of all persons; and the sixth of their demerit also accrues to him, if he protects them not — (301).

Medhātithi’s commentary (manubhāṣya):

The king obtains the sixth part of the spiritual merit arising from the open performance of sacrifices by the inhabitants of villages, as well as by those living in forests; so also the sixth part of the ‘demerit’ acquired by the secret acts of stealing and the like committed by thieves and others. It is not only by his failure to protect those who are robbed by thieves that the king incurs sin, but also by his failing to suppress those who, by committing theft and such other misdeeds, incur sin, a portion whereof falls upon the king. Because ‘protection’ also means saving them from the incurring of sin. So that if the king fails in this duty of his, it is only right that he should incur sin.

“In as much as the protection rendered by the king is in return for what he receives as wages (in the way of taxes), it is not right, to say that he obtains the sixth part of the people’s spiritual merit.”

It has already been explained that there are many persons who pay no taxes at all, — such as the poor, the orphans, the ascetics and so forth. So that if the king fulfills his full duty, what incongruity is there in the assertion made in the text? — (304)

Explanatory notes by Ganganath Jha:

“This is that famous ‘sixth’ of good or evil which the king draws upon himself by protecting or neglecting his people; he revives a sixth of the produce as tax (7.130), and in return, it may be, must give security to the realm, or he gets the same proportion of the fruits of their bad deeds; or (cf. verse 308) he takes all the sin of the world. Yājñavalkya says (1.334-336) he takes one-sixth of the fruit of their good deeds, but one half of their sin in case he does not protect them. Similarly the sixth or the twelfth part (8. 35), or half (8.39) is the share of the treasure the king receives; and again in 8.18 he receives a fourth of the fruits of the sin caused by a wrong decision in court.” — Hopkins, who refers to the Mahābhārata (13.61.34-35), where, in regard to the sin, different views (fourth part, half, whole) are set forth and then the conclusion stated in favour of the fourth part, which, it is said, is in accordance with the ‘teaching of Manu.’

This verse is quoted in Parāśaramādhava (Ācāra, p. 397); — in Vīramitrodaya (Rājanīti, p. 255); — in Nṛsiṃhaprasāda (p. 73p); — and in Vivādacintāmaṇi (p. 263).

Comparative notes by various authors:

(verses 8.304-305)

Yājñavalkya (1.334). — ‘Protecting the people according to law, the King obtains the sixth part of the spiritual merit of the people.’

Do. (1.335). — ‘Whatever sin is committed by the people not protected by the King, half of it goes to the King; since he takes taxes from them.’

Vaśiṣṭha (1.44). — ‘It has been declared in the Veda — “the King obtains the sixth part of the merit of sacrifices and charitable works.”’

Viṣṇu (3.48). — ‘A sixth part both of the virtuous deeds and of the iniquitous acts committed by his subjects goes to the King.’

Gautama (11.11). — ‘It is declared in the Veda that the King obtains a share of the spiritual merit gained by his subjects.’

Viṣṇudharmottara (Vīramitrodaya-Rājanīti). — ‘O Rāma, the King obtains the sixth part of the virtuous as well as the iniquitous deeds committed by his people; and also a portion of their spiritual merit, if he is engaged in protecting them.’

VERSE 8.305

Section XLIII - Theft (steya)

यदधीते यद् यजते यद् ददाति यदर्चति ।
तस्य षड्भागभाग् राजा सम्यग् भवति रक्षणात् ॥३०५॥

yadadhīte yad yajate yad dadāti yadarcati |
tasya ṣaḍbhāgabhāg rājā samyag bhavati rakṣaṇāt ||305||

When one reads the Veda, when one performs a sacrifice, when one makes gifts, when one worships, — to the sixth part of each of those the king becomes entitled, in consequence of properly protecting the people — (305).

Medhātithi’s commentary (manubhāṣya):

It has been said above that the merit ‘of all persons’ accrues to the king; this same idea is elaborated in the present verse.

The reading of the Veda and the other acts are already known from other sources as bringing merit.

‘Worship’ — is the offering of worship to gods and to one’s superiors.

‘Of each of thoae’. — this should be construed with the term ‘adhyayanādeḥ’ ‘padārthasya’ (understood); since the term ‘kriyā’ would be feminine (and hence not construable with ‘tasya’).

‘Sixth part’; — this does not mean that ñvo parts of the fruit of the act accrue to the doer, and the sixth to the king; because it is understood that when the agent undertakes to do an act, he does it with the motive of obtaining its whole fruit; nor can the merit or demerit of an act done by one person accrue to another; as it is a settled fact that the fruit of an act cannot accrue to any oue else except the doer of it; hence what is meant is that the merit that accrues to the king from his act of fulfilling his duty of protecting the people is equal in amount to the said ‘sixth part’. — (305)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 254); — and in Vivādacintāmaṇi (p. 263).

Comparative notes by various authors:

(verses 8.304-305)

See Comparative notes for Verse 8.304.

VERSE 8.306

Section XLIII - Theft (steya)

रक्षन् धर्मेण भूतानि राजा वध्यांश्च घातयन् ।
यजतेऽहरहर्यज्ञैः सहस्रशतदक्षिणैः ॥३०६॥

rakṣan dharmeṇa bhūtāni rājā vadhyāṃśca ghātayan |
yajate'haraharyajñaiḥ sahasraśatadakṣiṇaiḥ ||306||

The king who, according to the law, protects all creatures and strikes them who deserve to be struck, offers, day by day, sacrifices at which hundreds of thousands are given away. — (306)

Medhātithi’s commentary (manubhāṣya):

‘Creatures’ — movable as well as immovable beings.

‘Protects’ — these from thieves.

‘Striking those who deserve to be struck’ — who are liable, under law, to the penalty of death.

Such a king daily acquires the merit of performing such sacrifices ‘at which hundreds of thousands are given away’ — e.g., the Pauṇḍarīka and the rest. This has been added by way of praise of the act — (306)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 254); — in Parāśaramādhava (Ācāra p. 397); — and in Vivādacintāmaṇi (p. 263).

VERSE 8.307

Section XLIII - Theft (steya)

योऽरक्षन् बलिमादत्ते करं शुल्कं च पार्थिवः ।
प्रतिभागं च दण्डं च स सद्यो नरकं व्रजेत् ॥३०७॥

yo'rakṣan balimādatte karaṃ śulkaṃ ca pārthivaḥ |
pratibhāgaṃ ca daṇḍaṃ ca sa sadyo narakaṃ vrajet ||307||

The king, who, without affording protection, takes tributes, taxes, duties, presents and fines, would immediately sink into hell. — (307)

Medhātithi’s commentary (manubhāṣya):

‘Tributes’ and the rest are the names of the various kinds of royal dues; known by several names in several countries, just like the words ‘sūpa’, ‘māṇavaka’ and the rest. Of these ‘tribute’ is the sixth part of the grain-produce; — ‘tax’ is what is paid in cash; — ‘duties’ are what the tradesmen pay; — ‘presents’ are offering of fruits and the like.

If a king takes all this, and yet does not protect the people from thieves, he would ‘immediately’ — having his life-span cut short — ‘sink into hell.’

The meaning of the verso is that — ‘for fear of having his life span cut short and sinking into hoH, the king should receive his dues and afford protection to the people.’ — (307)

Explanatory notes by Ganganath Jha:

‘Balim’ — ‘The share in kind, i.e., the sixth part of the harvest’ (Medhātithi, Govindarāja, Kullūka, Nārāyaṇa and Rāghavānanda); — ‘choice portions of grains and cattle &c.’ (Nandana).

‘Kararm’ — Tax in cash’ (Medhātithi, whose expression ‘dravyādāna’ has been misread by Buhler as ‘jaṅghā dāna’); — ‘taxes, paid monthly, or at fixed times by the villages’ (Govindarāja, Kullūka and Rāghavānanda).

‘Śulkam’ — ‘Tolls and duties payable by merchants’ (Medhātithi).

This verse is quoted in Parāśaramādhava (Ācāra, p. 397); — and in Vīramitrodaya (Rājanīti, p. 255),

Comparative notes by various authors:

(verses 8.307-309)

Yājñavalkya (1.338). — ‘If the King iniquitously adds to his treasury out of the realm, he, before long loses his prosperity and becomes ruined, along with his relations.’

Do. (1.335). — (See under 304-305.)

VERSE 8.308

Section XLIII - Theft (steya)

अरक्षितारं राजानं बलिषड्भागहारिणम् ।
तमाहुः सर्वलोकस्य समग्रमलहारकम् ॥३०८॥

arakṣitāraṃ rājānaṃ baliṣaḍbhāgahāriṇam |
tamāhuḥ sarvalokasya samagramalahārakam ||308||

He who affords no protection and devours the people, grabbing his tribute of the sixth part of the produce, — him they declare to be the imbiber of the filth of the whole people. — (308)

Medhātithi’s commentary (manubhāṣya):

This verse is a deprecatory supplement to what has gone before.

‘Affords no protection,’ and ‘devours’ — i.e., lives upon the people, by taking the royal dues. this same idea is stated more clearly — ‘grabbing his tribute.'

Such a king, all cultured men declare to be the ‘imbiber of’ — who draws upon himself — ‘fifth’ — sin — ‘of the whole people’ — of all his subjects. That is, such a king is befouled by the sins of his people. — (308)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 255).

Comparative notes by various authors:

(verses 8.307-309)

See Comparative notes for Verse 8.308.

VERSE 8.309

Section XLIII - Theft (steya)

अनपेक्षितमर्यादं नास्तिकं विप्रलुम्पकम् ।
अरक्षितारमत्तारं नृपं विद्यादधोगतिम् ॥३०९॥

anapekṣitamaryādaṃ nāstikaṃ vipralumpakam |
arakṣitāramattāraṃ nṛpaṃ vidyādadhogatim ||309||

He who heeds not the bounds of morality, who is a disbeliever, who is extortionate, who does not afford protection, and is grabbing, — such a king one should regard as doomed to perdition. — (309)

Medhātithi’s commentary (manubhāṣya):

‘Bounds of morality’ — i.e., moral laws based upon scripture and the usage of cultured men; he by whom those are ‘not heeded’ — i.e., who transgresses them.

‘Disbeliever’ — who holds that ‘there is no higher world, — there is nothing in charity — nothing in sacrifices.’

The former — ‘who heeds not the bounds of morality’ — is one who acts against the law, through hate and other passions (and who does not hold wrong opinions), while the latter is one who deities the law, and adheres to principles contrary to it.

‘Extortionate’ — he who extorts money from the people, by illegal fines and such other means.

Similar to him is ‘he who does not afford protection.’

‘Such a king one should regard as doomed to perdition,’ — i.e., as going to sink into hell before long.

Another reading for’ the last quarter is ‘asatyañca nṛpam tyajet’; — which means that if a king says one thing and does another, and is thus, ‘untruthful,’ — him ‘one should abandon,’ — i.e., one should not live in the realms of such a king. — (309)

Explanatory notes by Ganganath Jha:

‘Vipralumpakam’ — ‘Deserter of the Brāhmaṇa’ (Nandana, whose reading is ‘vipralopakam’); — ‘who takes property even from a Brāhmaṇa’ (Nārāyaṇa); — ‘rapacious, i.e., who takes (grains &c) improperly’ (Medhātithi).

This verse is quoted in Vīramitrodaya (Rājanīti, p. 255), which explains ‘vipralopakam’ (which is its reading for ‘vipralumpakam’) as ‘one who injures the livelihood of the Brāhmaṇas’, — and ‘attaram’, ‘one who enjoys.’

Comparative notes by various authors:

(verses 8.307-309)

See Comparative notes for Verse 8.308.

VERSE 8.310

Section XLIII - Theft (steya)

अधार्मिकं त्रिभिर्न्यायैर्निगृह्णीयात् प्रयत्नतः ।
निरोधनेन बन्धेन विविधेन वधेन च ॥३१०॥

adhārmikaṃ tribhirnyāyairnigṛhṇīyāt prayatnataḥ |
nirodhanena bandhena vividhena vadhena ca ||310||

He shall carefully suppress the unrighteous by three modes (of restraint) — by imprisonment, by enchaining and by various forms of ‘immolation.’ — (310)

Medhātithi’s commentary (manubhāṣya):

Having duly emphasised, by means of valedictory declarations, the duty of restraining thieves, the text proceeds to lay down the law regarding punishments.

‘The unrighteous’ — stands, in this context, for the thief; him the king shall ‘suppress’ — keep in cheek — ‘by three modes of restraint,’ — the term ‘nyāy? (nyāya?)’ being used in the literal sense of ‘restraint.’

‘Imprisonment,’ — confinement in the royal fort, or in the prison-house.

‘Enchaining’ — keeping in the prison-house, but in chains. ‘Various forms of immolation,’ — i.e., beginning from beating and ending with actual death caused by the killing of the body.

That the methods of restraint are three would have been clear from the enumeration itself; hence the addition of the epithet ‘three’ is to be taken as serving the purpose of indicating that there are other methods of restraint also; such as the pouring of heated oil and so forth. — (310)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 630), which adds the following notes: — ‘Adhārmikam’ means, from the context, the thief, — ‘nyāyaiḥ’, restraints, checks, — ‘nirodhana’, throwing into prison, — ‘bandha’, restricting freedom by means of chains and so forth, — ‘vividhena vadhena’, in the form of beating and the like.

Comparative notes by various authors:

(verses 8.310-311)

Nārada (Theft, 61). — ‘Let the King practise the duties of his office, and follow the rule of inflicting punishments, faithful to the tenets of the sacred law. Let him accordingly, as governor, destroy the evil-doers, after having traced them by the application of cunning stratagems and arrested them.’

Bṛhaspati (27.4 et seq.). — ‘When he has discovered an offender, the King shall inflict one of the various kinds of punishments on him, viz., gentle admonition, harsh reproof, corporal punishment, or one of the four gradations of fines; he shall inflict gentle admonition when the offence is very light; harsh reproof, for a crime of the first degree; a fine for crime of the middle degree, and arrest in the case of high treason. Banishment also may be resorted to by the King.’

VERSE 8.311

Section XLIII - Theft (steya)

निग्रहेण हि पापानां साधूनां सङ्ग्रहेण च ।
द्विजातय इवैज्याभिः पूयन्ते सततं नृपाः ॥३११॥

nigraheṇa hi pāpānāṃ sādhūnāṃ saṅgraheṇa ca |
dvijātaya ivaijyābhiḥ pūyante satataṃ nṛpāḥ ||311||

For by suppressing the vicious and postering the virtuous, kings become purified, just as twice-born men by the daily sacrifices. — (311)

Medhātithi’s commentary (manubhāṣya):

Persons full of vice are called ‘vicious’; of these there should be ‘suppressing’ in the manner described above.

Those who behave in accordance with the scriptures are called the ‘virtuous’; — of these there should be ‘fostering,’ i.e., favourable treatment to the best of one’s ability.

By this ‘kings become purified’ — freed from sins — as if by the performance of expiatory rites.

This is only a commendatory declaration.

Or, being ‘purified’ may be taken as consisting in the non-incurring of sin.

Just as Brāhmaṇas are ‘purified’ by the ‘daily sacrifices’ — the daily performance of the five Great Sacrifices. — (311)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vivādaratnākara (p. 618), which explains ‘pāpāḥ’ as sinners, — and ‘Sādhavaḥ’ as ‘persons acting in accordance with the scriptures.’

Comparative notes by various authors:

(verses 8.310-311)

See Comparative notes for Verse 8.310.

VERSE 8.312

Section XLIII - Theft (steya)

क्षन्तव्यं प्रभुणा नित्यं क्षिपतां कार्यिणां नृणाम् ।
बालवृद्धातुराणां च कुर्वता हितमात्मनः ॥३१२॥

kṣantavyaṃ prabhuṇā nityaṃ kṣipatāṃ kāryiṇāṃ nṛṇām |
bālavṛddhāturāṇāṃ ca kurvatā hitamātmanaḥ ||312||

The king should always forgive the partisans of litigants who abuse him, as also the young, the aged and the infirm, — thereby accomplishing his own welfare. — (312)

Medhātithi’s commentary (manubhāṣya):

‘Partisans of litigants,’ — i.e., the relations and friends of the plaintiff and the defendant. When one of the parties is imprisoned, his father or mother may ‘abuse’ — cast aspersions upon, or curse — the king; then he should forgive them.

Also the litigants themselves, when they happen to be ‘young or aged or infirm.’

In this manner his own welfare becomes accomplished. This ‘accomplishment of welfare’ is the fruit of obeying the injunction ‘shall forgive.’ — (312)

Explanatory notes by Ganganath Jha:

This verse is quoted in Smṛticandrikā (Vyavahāra, p. 66); — and in Kṛtyakalpataru (14a), which explains ‘kṣipatām’ as ‘shouting.’

Comparative notes by various authors:

(verses 8.312-313)

Nārada (Theft, 39-40). — ‘Neither for the purpose of gaining a friend, nor for the acquisition of wealth, should a wicked criminal be suffered by the King to go free. By pardoning an offender, a king commits the same offence as by punishing an innocent man. Religious merit accrues to him from punishing the wicked.’

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