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It adds that from 313 to 321, it is mere Arthavāda, and all that it means is that even when a Brāhmaṇa commits an offence, he should not be punished.

Comparative notes by various authors:

(verses 9.313-322)

Mahābhārata (13.152.16, 21-23). — ‘Brāhmaṇas depend upon the Kṣatriya, not the Kṣatriya on the Brāhmaṇa. There is none who can deprive me — says Arjuna — of any kingdom; I am therefore superior to the Brāhmaṇa.’

Do. (12.56.24). — (Same as Manu 321.)

Do. (12.78.21). — (Same as Manu 320.)

Śatapatha-Brāhmaṇa (4.1.4.4-6.)

Gautama (11.14). — ‘It is declared in the Veda — “Kṣatriyas, who are assisted by Brāhmaṇas, prosper and do not fall into distress.”’

Vaśiṣṭha (19.4). — ‘It is declared in the Veda — “A realm where a Brāhmaṇa is appointed domestic priest prospers.”’

Nārada (18.12). — ‘On account of their dignity and sanctity, it is not permitted to either advise or rebuke a King or a Brāhmaṇa, unless they swerve from the path of duty.’

Do. (18.34-39). — ‘Let a king be constantly intent upon showing honour to the Brāhmaṇas; a field furnished with Brāhmaṇas is the root of the prosperity of the world. A Brāhmaṇa may command respect and a distinguished seat at the King’s Court; the King shall show his face in the morning before the Brāhmaṇas first of all, and shall salute them all. — When nine or seven persons meet, they shall first make room for the Brāhmaṇa to pass by. Brāhmaṇas shall also have free access to the houses of other people, for the purpose of begging alms; also the right to collect fuel, flowers, water and the like, without its being regarded as theft, — and to converse with men’s wives, without restraint; — and also the right to cross rivers without paying any fare, and to be conveyed to the other bank before other people. When engaged in trading and using a ferryboat, they shall pay no toll. — A Brāhmaṇa engaged in travelling, who is tired and has nothing to eat, commits no wrong by taking two canes of sugar or two esculent roots.’

Arthaśāstra (1.47). — ‘The Kṣatriya Power is gloriously victorious when it is augmented by the Brāhmaṇas, embellished by the counsel of ministers, and supported by the deductions of the scriptures.’

Viṣṇu-dharmottara (Vīramitrodaya-Rājanīti, p. 150). — ‘The King shall never take a Brāhmaṇa’s property; he shall always protect it.... Even though the Brāhmaṇa be devoid of learning or of vicious conduct, he shall never bear ill-will towards him.’

VERSE 9.314

Section XLI - The Treatment of Brāhmaṇas

यैः कृतः सर्वभक्ष्योऽग्निरपेयश्च महोदधिः ।
क्षयी चाप्यायितः सोमः को न नश्येत् प्रकोप्य तान् ॥३१४॥

yaiḥ kṛtaḥ sarvabhakṣyo'gnirapeyaśca mahodadhiḥ |
kṣayī cāpyāyitaḥ somaḥ ko na naśyet prakopya tān ||314||

Who could escape ruin after having provoked those by whom fire was rendered all-devouring, by whom the ocean was made undrinkable and by whom the moon was made to wax and wane? — (314)

Medhātithi’s commentary (manubhāṣya):

With a view to confirm what has been said above this verse reiterates well-known stories relating to the greatness of the Brāhmaṇa. These stories are to be learnt from the Mahābhārata. — (314)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 151), which explains ‘Brahma chaiva dhanam yeṣām’ as that for the Brāhmaṇa the Veda is the sole treasure, inasmuch as it is the Veda that accomplishes all prosperity for them, and becomes the means of acquiring wealth by teaching and sacrificing; and as such the Veda should be acquired and guarded; — what man, wishing to live, shall give trouble to such Brāhmaṇas?

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.315

Section XLI - The Treatment of Brāhmaṇas

लोकानन्यान् सृजेयुर्ये लोकपालांश्च कोपिताः ।
देवान् कुर्युरदेवांश्च कः क्षिण्वंस्तान् समृध्नुयात् ॥३१५॥

lokānanyān sṛjeyurye lokapālāṃśca kopitāḥ |
devān kuryuradevāṃśca kaḥ kṣiṇvaṃstān samṛdhnuyāt ||315||

Who could prosper after injuring those who, on being provoked, would create other worlds and other guardians of the regions, and who would make the Gods cease to be Gods? — (315)

Medhātithi’s commentary (manubhāṣya):

‘Injuring’ — stands for doing mischief.

All this was explained by Vyāsa when Yudhiṣṭhira had thrown away the Gāṇḍīva (?). — (315)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 151).

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.316

Section XLI - The Treatment of Brāhmaṇas

यानुपाश्रित्य तिष्ठन्ति लोका देवाश्च सर्वदा ।
ब्रह्म चैव धनं येषां को हिंस्यात् ताञ्जिजीविषुः ॥३१६॥

yānupāśritya tiṣṭhanti lokā devāśca sarvadā |
brahma caiva dhanaṃ yeṣāṃ ko hiṃsyāt tāñjijīviṣuḥ ||316||

What man, desirous of living, would injure them, depending on whom the world and the gods exist, and whose wealth consists of the Veda? — (317)

Medhātithi’s commentary (manubhāṣya):

‘Worlds’ — the three regions, the earth and the rest.

‘Gods’ — are dependent upon the Brāhmaṇas, through the libations offered by these latter. The Gods are ‘dependent’ upon the Brāhmaṇas also, in the sense that the greater part of Vedic teaching and Vedic rites are done by them; — the Kṣatriya and the Vaiśya not doing them to the same extent. — (316)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 151), which explains ‘Brahma chaiva dhanam yeṣām’ as that for the Brāhmaṇa the Veda is the sole treasure, inasmuch as it is the Veda that accomplishes all prosperity for them, and becomes the means of acquiring wealth by teaching and sacrificing; and as such the Veda should be acquired and guarded; — what man, wishing to live, shall give trouble to such Brāhmaṇas?

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.317

Section XLI - The Treatment of Brāhmaṇas

अविद्वांश्चैव विद्वांश्च ब्राह्मणो दैवतं महत् ।
प्रणीतश्चाप्रणीतश्च यथाऽग्निर्दैवतं महत् ॥३१७॥

avidvāṃścaiva vidvāṃśca brāhmaṇo daivataṃ mahat |
praṇītaścāpraṇītaśca yathā'gnirdaivataṃ mahat ||317||

Learned or unlearned, the Brāhmaṇa is a great divinity; just as consecrated or unconsecrated, the fire is a great divinity. — (317)

Medhātithi’s commentary (manubhāṣya):

Disrespect towards Brāhmaṇas is to be avoided only through consideration of their caste; and their learning or other qualifications have not to be taken into consideration, as they are done in the making of gifts and on other occasions. This stands on the same footing as the avoiding of touching fire with the foot. — (317)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitordaya (Rājanīti, p. 151).

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.318-319

Section XLI - The Treatment of Brāhmaṇas

श्मशानेष्वपि तेजस्वी पावको नैव दुष्यति ।
हूयमानश्च यज्ञेषु भूय एवाभिवर्धते ॥३१८॥

एवं यद्यप्यनिष्टेषु वर्तन्ते सर्वकर्मसु ।
सर्वथा ब्राह्मणाः पूज्याः परमं दैवतं हि तत् ॥३१९॥

śmaśāneṣvapi tejasvī pāvako naiva duṣyati |
hūyamānaśca yajñeṣu bhūya evābhivardhate ||318||

evaṃ yadyapyaniṣṭeṣu vartante sarvakarmasu |
sarvathā brāhmaṇāḥ pūjyāḥ paramaṃ daivataṃ hi tat ||319||

Even though in the cremation-ground, the brilliant fire is not defiled, and it flourishes again when libations are poured unto it at sacrifices. — (318)

Similarly even though they betake themselves to all sorts of undesirable acts, yet Brāhmaṇas should be honoured in every way; for they are the greatest divinity. — (319)

Medhātithi’s commentary (manubhāṣya):

(verses 9.318-319)

What is said here has already gone before. The sense is that even though ill-behaved, the Brāhmaṇa shall not be ill-treated.

‘Undesirable’ — forbidden.

When they betake themselves to forbidden acts, they shall be dealt and punished according to law, gently, and not attacked with force, in the manner of other castes. — (318-319)

Explanatory notes by Ganganath Jha:

(verse 9.318)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 151).

(verse 9.319)

This verse is quoted in Vīramitrodaya (Rājanīti, p. 151).

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.320

Section XLI - The Treatment of Brāhmaṇas

क्षत्रस्यातिप्रवृद्धस्य ब्राह्मणान् प्रति सर्वशः ।
ब्रह्मैव संनियन्तृ स्यात् क्षत्रं हि ब्रह्मसम्भवम् ॥३२०॥

kṣatrasyātipravṛddhasya brāhmaṇān prati sarvaśaḥ |
brahmaiva saṃniyantṛ syāt kṣatraṃ hi brahmasambhavam ||320||

When the Kṣatriya shall become too over-bearing in every way towards Brāhmaṇas, the Brāhmaṇa himself shall be their restraining influence; as the Kṣatriya has his source in the Brāhmaṇa. — 320

Medhātithi’s commentary (manubhāṣya):

When a Kṣatriya tries to injure a Brāhmaṇa, ho shall be restrained by the Brāhmaṇas themselves. Being puffed up through wealth-born arrogance, when Kṣatriyas are apt to overstep all bounds of propriety, they are brought back to the right path by Brāhmaṇas, through prayers, offerings and curses.

The reason is — ‘Because the Kṣatriya has his source in the Brāhmaṇa.’ The Kṣatriyas were born from the Brāhmaṇa caste.

The question arising — “How can one who is the source of another become his destroyer?” — the answer is supplied by the next verse. — (320)

Explanatory notes by Ganganath Jha:

This verse is found in the Mahābhārata 12.78.28.

This verse is quoted in Vīramitrodaya (Rājantti, p. 152).

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.321

Section XLI - The Treatment of Brāhmaṇas

अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम् ।
तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति ॥३२१॥

adbhyo'gnirbrahmataḥ kṣatramaśmano lohamutthitam |
teṣāṃ sarvatragaṃ tejaḥ svāsu yoniṣu śāmyati ||321||

Fire sprang from water, the Kṣatriya from the Brāhmaṇa, and iron from stone; the all-penetrating force of each of these becomes extinguished in its source. — (321)

Medhātithi’s commentary (manubhāṣya):

‘From water’ — i.e., from herbs anil trees — springs fire; that is why it is named ‘agni.’ The ‘all-penetrating force’ of this is that which burns all that can be burnt; and yet when it reaches water, it becomes extinguished.

‘From stone spiring iron’ — in the shape of the sword and other weapons. It tears everything; and yet when it falls on stone it breaks and becomes blunted.

Similarly Kṣatriyas conquer everywhere; but when they behave arrogantly towards the Brāhmaṇa, they are ruined.

Explanatory notes by Ganganath Jha:

“According to Rāghavānanda the statement that the Kṣatriyas sprang from the Brāhmaṇas is based on a Vedic passage. But Nārāyaṇa thinks that it alludes to a Paurāṇika story, according to which the Brāhmaṇas produced with the Kṣatriya females a new Kṣatriya race after the destruction of the second varṇa by Paraśurāma.” — Buhler.

This verse is found in the Mahābhārata 5.15.34; 12.56.24.

This verse is quoted in Vīramitrodaya (Rājanīti, p. 152).

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.322

Section XLI - The Treatment of Brāhmaṇas

नाब्रह्म क्षत्रं ऋध्नोति नाक्षत्रं ब्रह्म वर्धते ।
ब्रह्म क्षत्रं च सम्पृक्तमिह चामुत्र वर्धते ॥३२२॥

nābrahma kṣatraṃ ṛdhnoti nākṣatraṃ brahma vardhate |
brahma kṣatraṃ ca sampṛktamiha cāmutra vardhate ||322||

The Kṣatriya flourishes not without the Brāhmaṇa; the Brāhmaṇa prospers not without the Kṣatriya; the Brāhmaṇa and the Kṣatriya, when united, prosper here as also in the other world. — (322)

Medhātithi’s commentary (manubhāṣya):

The ‘Kṣatriya’ — i.e., the realm. — ‘Without the Brāhmaṇa’ — i.e., where neither the councillors nor the priests and other officials are Brāhmaṇas, — how can there be any prosperity?

Similarly Brāhmaṇas obtain prosperity only when resting upon Kṣatriyas.

When both are united, they are successful.

The terms ‘Brahma’ and ‘Kṣatra’ in this verse stand for the two castes, Brāhmaṇa and Kṣatriya. — (322)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Rājanīti, p. 143).

Comparative notes by various authors:

(verses 9.313-322)

See Comparative notes for Verse 9.313.

VERSE 9.323

Section XLI - The Treatment of Brāhmaṇas

दत्त्वा धनं तु विप्रेभ्यः सर्वदण्डसमुत्थितम् ।
पुत्रे राज्यं समासृज्य कुर्वीत प्रायणं रणे ॥३२३॥

dattvā dhanaṃ tu viprebhyaḥ sarvadaṇḍasamutthitam |
putre rājyaṃ samāsṛjya kurvīta prāyaṇaṃ raṇe ||323||

Bestowing his wealth, obtained from all kinds of fines, upon Brāhmaṇas, and making over the kingdom to his son, the king shall bring about his departure in battle. — (323)

Medhātithi’s commentary (manubhāṣya):

When the King begins to be harassed by old age, if be finds that he has done all that he bad to do, — then if he has any wealth, — such as that accumulated from fines — he shall give all this away to Brāhmaṇas. As for fines realised from the ‘heinous offenders,’ it has been already laid down that they shall be disposed of by being offered to Varuṇa, and none of it shall be taken by the King himself. But when he finds that apart from this there is much wealth that has accumulated from all kinds of fines, — and he realises that his death is approaching, — he should dispose of the wealth in the manner here described.

Others have explained that the term ‘fines’ is meant to include all sources of income — such as taxes, tolls and the like.

According to this the meaning would be that he should give away all his wealth; that is, he should give away everything, with the exception of chariots, arms, lands and slaves.

Under this explanation, the clause, ‘making over the kingdom to his son’ would not be quite consistent Because it would be impossible for the son to carry on the administration, with a depleted treasury.

‘Bring about his departure in battle,’ — i.e., he shall go forth to battle, with a view to give up his life. If even towards the end of his life, he finds no chances for a battle, then he should destroy his body either in fire or water. But the best results would be attained by giving up the body in battle. — (323)

Explanatory notes by Ganganath Jha:

Cf. Mahābhārata 6.17.11; also Vikramāṇikacarita 4.44.68.

This verse is quoted in Rājanītiratnākara (p. 40a).

Comparative notes by various authors:

(verses 9.323-325)

Mahābhārata (6.17.11).

VERSE 9.324

Section XLI - The Treatment of Brāhmaṇas

एवं चरन् सदा युक्तो राजधर्मेषु पार्थिवः ।
हितेषु चैव लोकस्य सर्वान् भृत्यान्नियोजयेत् ॥३२४॥

evaṃ caran sadā yukto rājadharmeṣu pārthivaḥ |
hiteṣu caiva lokasya sarvān bhṛtyānniyojayet ||324||

Acting in this manner, and ever intent upon his Kingly Duties, the king shall order all his servants to work for the good of the people. — (324)

Medhātithi’s commentary (manubhāṣya):

‘Acting in this manner’ — Behaving thus.

‘On his Kingly Duties’ — as prescribed in the scriptures — ‘Ever intent’ — bent upon performing.

‘For the good of the people’ — his subjects; — ‘he shall order all his servants’ — (324)

Comparative notes by various authors:

(verses 9.323-325)

See Comparative notes for Verse 9.323.

VERSE 9.325 [Summing Up]

Section XLII - Summing Up

एषोऽखिलः कर्मविधिरुक्तो राज्ञः सनातनः ।
इमं कर्मविधिं विद्यात् क्रमशो वैश्यशूद्रयोः ॥३२५॥

eṣo'khilaḥ karmavidhirukto rājñaḥ sanātanaḥ |
imaṃ karmavidhiṃ vidyāt kramaśo vaiśyaśūdrayoḥ ||325||

Thus has been expounded the whole of the eternal Law relating to the Duties of the King; the law relating to the Vaiśya and the Śūdra respectively should be understood to be as follows.

Medhātithi’s commentary (manubhāṣya):

The first half of this verse sums up the entire section dealing with the Duties of the King, ending with the ‘Removal of Thorns’; and the latter half reminds the reader of the promise set forth above (under 1.116) regarding the expounding, of the ‘Duties of the Vaiśya and the Śūdra.’ — (325)

Comparative notes by various authors:

(verses 9.323-325)

See Comparative notes for Verse 9.323.

VERSE 9.326 [Duties of the Vaiśya and the Śūdra]

Section XLIII - Duties of the Vaiśya and the Śūdra

वैश्यस्तु कृतसंस्कारः कृत्वा दारपरिग्रहम् ।
वार्तायां नित्ययुक्तः स्यात् पशूनां चैव रक्षणे ॥३२६॥

vaiśyastu kṛtasaṃskāraḥ kṛtvā dāraparigraham |
vārtāyāṃ nityayuktaḥ syāt paśūnāṃ caiva rakṣaṇe ||326||

After having his sacraments performed, the Vaiśya shall take a wife and apply himself entirely to agriculture and the tending of catlle. — (326)

Medhātithi’s commentary (manubhāṣya):

‘Having his sacraments performed’ — i.e., having boon duly initiated; — and after he has been married, — he shall apply himself to ‘agriculture,’ ‘vārtā — this term stands for the whole lot of business going to be described below. Details regarding this business have been expounded in the work of Bṛhaspati. — (326).

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 227); — and in Parāśaramādhava (Ācāra, p. 417), which explains the term ‘vārtā’ as standing for agriculture, trade and cattle-tending; — and in Nṛsiṃhaprasāda (Āhnika 36a).

Comparative notes by various authors:

(verses 9.326-333)

[See texts under 8.410-418.]

Parāśara (Ācāra, 63). — ‘Profitable Business, dealing in gems, tending of cows, agriculture and trade are declared to be the means of livelihood for the Vaiśya.’

Yājñavalkya (Parāśaramādhava-Ācāra, p. 416). — ‘Money-lending, agriculture, trade, and cattle-tending have been ordained for the Vaiśya.’

Varāhapurāṇa (Do.). — ‘Vedic Study, sacrificing, charity money-lending, cattle-tending, tending of cows, trade and agriculture, — these the Vaiśyas do according to law.’

Mahābharata — Anuśāsana (Do.). — ‘The Vaiśya may trade in sesamum, skins, liquids, cattle and horses.’

Mārkaṇḍeyapurāṇa (Do., p. 417). — ‘Charity, Vedic Study and Sacrifice constitute the three-fold duty of the Vaiśya; trade, cattle-tending and agriculture are his means of livelihood.’

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