le leggi degli arya

[stuart mill]

ecco la prima parte, il resto su: http://www.sacred-texts.com/hin/sbe02/sbe0204.htm

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Âpastamba

APHORISMS ON THE SACRED LAW

OF THE HINDUS.

PRASNA I, PATALA 1, KHANDA 1.

1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law). 1 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_109)
2. The authority (for these duties) is the agreement of those who know the law, 2 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_110)
3. And (the authorities for the latter are) the Vedas alone.
4. (There are) four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras.
5. Amongst these, each preceding (caste) is superior by birth to the one following.
6. (For all these), excepting Sûdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of 6 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_111)



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the sacred fire; and (their) works are productive of rewards (in this world and the next).
7. To serve the other (three) castes (is ordained) for the Sûdra. 7 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_112)
8. The higher the caste (which he serves) the greater is the merit.
9. The initiation is the consecration in accordance with the texts of the Veda, of a male who is desirous of (and can make use of) sacred knowledge. 9 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_113)
10. A Brâhmana declares that the Gâyatrî is learnt for the sake of all the (three) Vedas. 10 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_114)
11. (Coming) out of darkness, he indeed enters darkness, whom a man unlearned in the Vedas, initiates, and (so does he) who, without being learned in the Vedas, (performs the rite of initiation.) That has been declared in a Brâhmana.
12. As performer of this rite of initiation he shall seek to obtain a man in whose family sacred learning is hereditary, who himself possesses it, and who is devout (in following the law).
13. And under him the sacred science must be 13 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_115)




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studied until the end, provided (the teacher) does not fall off from the ordinances of the law.
14. He from whom (the pupil) gathers (âkinoti) (the knowledge of) his religious duties (dharmân) (is called) the Âkârya (teacher). 14 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_116)
15. Him he should never offend. 15 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_117)
16. For he causes him (the pupil) to be born (a second time) by (imparting to him) sacred learning. 16 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_118)
17. This (second) birth is the best. 17 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_119)
18. The father and the mother produce the body only. 18 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_120)
19. Let him initiate a Brâhmana in spring, a Kshatriya in summer, a Vaisya in autumn, a Brâhmana in the eighth year after conception, a Kshatriya in the eleventh year after conception, (and) a Vaisya in the twelfth after conception. 19 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_121)
20. Now (follows the enumeration of the years






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to be chosen) for the fulfilment of some (particular) wish,
21. (Let him initiate) a person desirous of excellence in sacred learning in his seventh year, 21 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_122)
22. A person desirous of long life in his eighth year, 22 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_123)
23. A person desirous of manly vigour in his ninth year,
24. A person desirous of food in his tenth year,
25. A person desirous of strength in his eleventh year,
26. A person desirous of cattle in his twelfth year.
27. There is no dereliction (of duty, if the initiation takes place), in the case of a Brâhmana before the completion of the sixteenth year, in the case of a Kshatriya before the completion of the twenty-second year, in the case of a Vaisya before the completion of the twenty-fourth year. (Let him be initiated at such an age) that he may be able to perform the duties, which we shall declare below. 27 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_124)
28. If the proper time for the initiation has passed, he shall observe for the space of two months 28 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_125)




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the duties of a student, as observed by those who are studying the three Vedas.
29. After that he may be initiated.
30. After that he shall bathe (daily) for one year. 30 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_126)
31. After that he may be instructed.
32. He, whose father and grandfather have not been initiated, (and his two ancestors) are called 'slayers of the Brahman.' 32 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_127)
33. Intercourse, eating, and intermarriage with them should be avoided. 33 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_128)
34. If they wish it (they may perform the following) expiation;
35. In the same manner as for the first neglect (of the initiation, a penance of) two months (was) prescribed, so (they shall do penance for) one year. 35 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_129)
36. Afterwards they may be initiated, and then they must bathe (daily),




Footnotes

1:1 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_110) 1. Samaya, 'agreement, decision,' is threefold. It includes injunction, restriction, and prohibition.
Dharma, 'acts productive of merit, I usually translated by 'duty or law,' is more accurately explained as an act which produces the quality of the soul called apûrva, the cause of heavenly bliss and of final liberation.
1:2 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_111) Manu II, 6, 12 Yâgñ. I, 7; Gautama I, 1.
1:6 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_112) Manu II, 35.
2:7 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_113) Manu 1, 91, VIII, 410; and IX, 334; Yâgñ. I, 120.
2:9 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_114) The use of the masculine in the text excludes women. For though women may have occasion to use such texts as 'O fire, of the dwelling' &c. at the Agnihotra, still it is specially ordained that they shall be taught this and similar verses only just before the rite is to be performed.
2:10 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_115) The object of the Sûtra is to remove a doubt whether the ceremony of initiation ought to be repeated for each Veda, in case a man desires to study more than one Veda. This repetition is declared to be unnecessary, except, as the commentator adds, in the case of the Atharva-veda, for which, according to a passage of a Brâhmana, a fresh initiation is necessary. The latter rule is given in the Vaitâna-sûtra I, 1, 5.
2:13 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_116) Haradatta: 'But this (latter rule regarding the taking of p. 3 another teacher) does not hold good for those who have begun to study, solemnly, binding themselves, to their teacher. How so? As he (the pupil) shall consider a person who initiates and instructs him his Âkarya, and a pupil who has been once initiated cannot be initiated again, how can another man instruct him? For this reason it must be understood that the study begun with one teacher may not be completed with another, if the first die.' Compare also Haradatta on I, 2, 7, 26, and the rule given I, 1, 4, 26. In our times also pupils, who have bound themselves to a teacher by paying their respects to him and presenting a cocoa-nut, in order to learn from him a particular branch of science, must not study the same branch of science under any other teacher.
3:14 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_117) Manu II, 69; Yâgñ. I, 15.
3:15 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_118) Manu II, 144.
3:16 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_119) Manu II, 146-148.
3:17 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_120) 'Because it procures heavenly bliss and final liberation.'--Haradatta.
3:18 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_121) Manu II, 147.
3:19 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_122) Yâgñ. I, 14; Manu II, 36; Âsvakâyana Gri. Sû. I, 19, 1, 4: Weber, Ind. Stud. X, 20 seq.
4:21 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_123) Manu II, 37.
4:22 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_124)-26. Âsv. Gri. Sû. I, 19, 5, 7; Weber, Ind. Stud. X, 21.
4:27 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_125) The meaning of the Sûtra is, that the initiation shall be performed as soon as the child is able to begin the study of the Veda. If it is so far developed at eight years, the ceremony must then be performed; and if it be then neglected, or, if it be neglected at any time when the capacity for learning exists, expiation prescribed in the following Sûtras must be performed. The age of sixteen in the case of Brâhmanas is the latest term up to which the ceremony may be deferred, in case of incapacity for study only. After the lapse of the sixteenth year, the expiation becomes also necessary. Manu II, 38; Yâgñ. I, 37.
4:28 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_126) The meaning is, he shall keep all the restrictions imposed upon a student, as chastity, &c, but that he shall not perform the fire-worship or service to a teacher, nor study. Manu II, 39; XI. 192, Yâgñ. I, 38; Weber, Ind. Stud. X, 101.
5:30 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_127) 'If he is strong, he shall bathe three times a day--morning, midday, and evening.'--Haradatta.
5:32 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_128) Brahman, apparently, here means 'Veda,' and those who neglect its study may be called metaphorically 'slayers of the Veda.'
5:33 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_129) Manu II, 40; Âsv. Gri. Sû. I, 19, 8, 9; Weber, Ind. Stud. X, 21.
5:35 (http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fr_130) Compare above, I, 1, 1, 28.
Next: Prasna I, Patala 1, Khanda 2 (http://www.sacred-texts.com/hin/sbe02/sbe0205.htm)

[stuart mill]

traduco per chi mastica poco l'inglese (se poi antiokos conosce il sanscrito potrebbe tradurre direttamente da li).

il pezzo iniziale, poi con calma, il resto:

1. Now, therefore, we will declare the acts productive of merit which form part of the customs of daily life, as they have been settled by the agreement (of those who know the law). 1 (http://www.politicaonline.net/forum/redirect.php?url=http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_109)
----------------------------

Ora noi elencheremo gli atti che producono merito che formano parte delle usanze della vita quotidiana, così come sono stati fissati (stabiliti) dall'accordo (di coloro che conoscono la legge).



2. The authority (for these duties) is the agreement of those who know the law, 2 (http://www.politicaonline.net/forum/redirect.php?url=http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_110)
3. And (the authorities for the latter are) the Vedas alone.---------

l'autorità (per questi doveri) è l'accordo di chi conosce la legge,
e(l'autorità per quest'ultimo) i soli Veda .

4. (There are) four castes--Brâhmanas, Kshatriyas, Vaisyas, and Sûdras.
5. Amongst these, each preceding (caste) is superior by birth to the one following.---------

(ci sono) 4 caste: brahmanas (lo si può, volendo, tradurre con clero, ma non da bene l'idea, dato che racchiude anche monaci e 'intellettuali'[non come quelli nostri, ma pensatori spirituali come g. bruno, dante]), kshatriyas (guerrieri dal misero guerriero di guardia a un villaggio, al re e ai nobili[non soldati, guerrieri]), vaisyas (mercanti, dal contadino che vende gli ortaggi, al facoltoso dottore), e sudras (servi, dipendenti).
Ogni casta è superiore per nascita, a quella che la segue.


6. (For all these), excepting Sûdras and those who have committed bad actions, (are ordained) the initiation, the study of the Veda, and the kindling of 6 (http://www.politicaonline.net/forum/redirect.php?url=http://www.sacred-texts.com/hin/sbe02/sbe0204.htm#fn_111)
-------------------------

(per tutti questi), eccetto i sudra e coloro che hanno commesso azioni cattive, (sono comandati) l'iniziazione, lo studio dei veda, e l'accensione del.... (continua)

appena ho tempo, continuerò, ovviamente, se qualcuno volesse tradurre, può farlo tranquillamente, anzi, se ognuno di noi ne facesse un pezzo, sarebbe ottimo. :D
p.s. ovviamente, come traduzione non è il top, ma può essere utile

[stuart mill]

questa è una miscellanea datami da vurdak: eccola





I


Principles
1. “Ishvara (the Supreme Soul) resideth in the heart of every mortal being.” - Bhagavad-Gîtâ, xviii, 61.
2. “O man thou thinkest that thou art alone; and actest as thou likest. Thou dost not perceive the eternal Soul that dwells within thy breast. Whatever is done by thee It sees, and notes it all. This Soul is its own witness and is its own refuge. It is the supreme eternal witness of man. Do not offend it.” - Mahâbhârata, i, 3,015; Manu, viii, 85.
3, “Action, either mental, verbal or corporeal, bears good or evil fruit according as the action itself is good or evil; and from the actions of men proceed their various transmigrations in the highest, the mean, and the lowest degree. Nobody ever enjoys or suffers except from the effects of his own action. Every one reaps the consequence of his conduct.”- Manu xii, 3; Mahâbhârata, Ânushâsanika Parva, vi, 30; Vsihnu Purâna I, i, 18.
4. “Therefore, considering the misery attached to embodied souls from a violation of duty, and the imperishable bliss attached to them from the proper performance of all duties; and considering also with thy intellectual powers the migrations of the soul according to its virtue or vice, thou shouldst constantly fix thy heart on virtue, and be always pure in thought, in word, and in deed.’ - Manu, vi, 64; xii, 23; xi, 232.
5. “Thou shouldst strive to raise thyself by thyself, Self is the friend of Self; and Self, in like manner, is the enemy of Self.” - Bhagavad-Gîtâ, vi, 4.
6. “The mind of man is the cause. both of his bondage and his liberation. Its attachment to objects of sense is the reason of his bondage, and its separation from the objects of sense is the means of his freedom. He who is capable of discriminating knowledge should, therefore, restrain his mind from all objects of sense; and therewith meditate upon Para-Brahma, the Supreme Soul, in order to attain liberation.” - Vishnu Purâna, VI, vii, 22-30.
7. “ In a man’s passage to the next birth, neither his father, nor mother, nor wife, nor son, nor kinsman, will bear him company. The only thing that adheres to his soul is the effect of his action (Karma). Continually, therefore, man ought to accumulate virtue for the sake of securing a good inseparable companion. With virtue for his guide, he will pass through a gloom hard to be traversed.” - Manu, iv, 241, 242.

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General Precepts
II
8. (1) “Contentment; (2) Abstention from injury to others, active benevolence, and returning good for evil; (3) Resistance to sensual appetites; (4) Abstinence from theft and illicit gain; (5) Purity, chastity, and cleanliness; (6) Coercion of passions; (7) Acquisition of knowledge; (8) Acquisition of Divine Wisdom; (9) Veracity, honesty and fidelity; and (10) Freedom from wrath and hatred; are the tenfold system of virtuous duties.” -Manu, vi, 92.
9. “Covetousness, indolence, avarice, slander and calumny, materialism, neglect of prescribed acts, the habit of soliciting favours, and inattention to necessary work, belong to the dark quality; as do also the denial of a future state, neglect of Scripture, contempt of the Deities, envy, hatred, vanity, pride, anger and severity.” - Manu, xii, 33; iv, 163.
10. “Persevere in good actions; subdue thy passions; bestow gifts in a suitable manner; be gentle in manner; bear hardship patiently ; do not associate with the malignant; and give no pain to any sentient being; then shalt thou hope to obtain beatitude.” - Manu, iv, 246.
11. “Walk in the path of good people; the Path in which thy forefathers walked. Take examples of good conduct from all, as nectar is taken from poison, gentleness of speech from a child, prudent conduct from an enemy, and gold from unclean substance.” - Manu, ii, 239; iv, 178.
12. “Endeavour to augment that religious merit which bestows good on all.” - (Vishnu Purâna, I, xi, 23).
13. “Though oppressed by penury in consequence of thy righteous dealings, do not give thy mind over to unrighteousness.” - Manu, iv, 171.
14. “Whenever a man does wrong, it is not enough to say, “I will not sin again.’ Release from guilt depends from true contrition; and this consists in actual abstinence from sinful action ever afterwards.” - Manu, xi, 230.

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III


Special Precepts
15. “Speak the truth (Satyam.) Truth alone conquers, and not falsehood. Truth means the blissful correspondence of mind, speech and actions with one another. No religion or morality is higher than Truth, and no sin is greater than falsehood. Let mortals, therefore, adhere to Truth, and Truth alone, at all times. Truth represents a great devotion; and upon Truth depends the good effect of our actions. There is nothing higher than Truth.” - Taittirîya-Upanishat, I, ii; Mundaka-Upanishat, i; Shândilya-Upanishat, i; Mahânircâna, iv, 70,73.
16. “Do justice. Justice being destroyed, will destroy; being preserved will preserve: it must never therefore be violated. Beware lest justice being overturned, overturn thee and us all.” - Manu, viii, 15.
17. “Do no injury to another. By non-injury is meant the non-causing of pain of any kind to any one at any time, in mind, speech or action. The principle of non-injury helps us in practicing the virtues of mercy, charity, devotion and worship. It is our greatest strength and greatest friend; and it is the source of happiness, veracity and all that is good.” - Mahabhârata, Ânushâsanika Parva, ii, 6, 57, 18.
18. “Mercy is the right of the righteous.” - Vishnu Purâna, I, i, 21. “Being treated cruelly, do not return the cruelty. Give blessings for curses.”—Manu, vi, 47. “A good man thinks only of benefiting all and cherishes no feelings of hostility towards any one, even at the moment of his being destroyed by him, just as the sandal tree sheds perfume on the edge of the axe, at the time of its being cut down.” - Hitopadesha.



19. “Be grateful. Sages prescribe expiations for murderers, robbers, drunkards and other sinners; but no expiation can wash away the sin of one whose offence is ingratitude.”- Ramâyana, Kishkindhâ Kanda, XLIII, ii.
20. “Do not neglect benevolence. The little minded ask, ‘Does this person belong to our family?’ But the noble-hearted regard the human race as all akin.” “He who willingly gives no pain of any kind whatsoever to any one, but seeks the good of all, enjoys everlasting bliss.”- Taittirîya-Upanishat, xi, Shîkshâvallî; Hitopadesha, i, 79; Manu, v, 46, and Mahopanishat.
21. “Gift means the giving of justly acquired wealth, grain and so forth, with a good will, to those who stand in need of relief. Make gifts according to thy means to helpless mendicants, religious or heterodox; and - without inconveniencing those who are wholly dependent upon thee - reserve a just portion of thy wealth for the benefit of all sentient beings.” - Shândilya-Upanishat, ii; Manu, iv, 32.
22. “Be not selfish. A selfish inclination is the root of the two sets of evil, and ought to be suppressed with diligence. Strive not too anxiously for a subsistence: that has been furnished by Providence. No sooner is a creature born than milk for its support streams from the breast of the mother.” “The wise give up their wealth and even their life, for the good of others. The destruction of wealth and life being inevitable, they prefer to sacrifice them for good objects. Remember there is an exceedingly wide difference between our mortal body and virtue; the former falls asunder in a moment, while the latter remains to the end of the Kalpa.’ - Manu, vii, 46; Hitopadesha, i, 177, 43, 49.
23. “Do not covet that which belongs to another. Abstention from theft means the absence of desire to become possessed of another's property, either mentally, verbally or in act.’ -Ishâvâsya-Upanishat, vi; Shândila-Upanishat, i.
24. “Wish for no honour other than such as thine own action shall obtain for thee; and be contented with that degree which appertains to thee.” - Vishnu Purâna, I, xi, 22, 29.



25. “Be contented. Contentment means unalloyed satisfaction with whatever may happen. Desire is not satisfied with the enjoyment of the objects desired, as fire is not quenched with clarified butter; it only blazes more vehemently.” - Manu, ii, 9, 10.
26. “Practice fortitude, which means stability of mind at all times, either when one loses his wealth or kinsman, or gains them. Let not your mind be distressed in adversity, nor let it be elated in prosperity. Be free from anxiety, fear, and animosity; and have always confidence in the rectitude of thy conduct.” - Shândilya-Upanishat; Bhagavad-Gîtâ, ii, 56,
27. “It is certain that man commits some sin or other by the attachment of his organs to sensual pleasure. He ought therefore to subdue them rigorously; and he will then attain a lasting bliss.”—Manu, ii, 93. “Anger is the passion of fools; it becomes not a wise man.” - Vishnu Purâna, I, i, 18.
28. “All undertakings prove successful if conducted with prudence.” - Vishnu Purâna, I, xiii, 78.


29. “Always speak kindly and pleasantly. Do not maintain unworthy dissensions or altercations, nor indulge in idle talk.” - Manu, iv, 139.
30. “One should look upon others as well as he does upon himself. And bearing in mind that life must be as dear to all living creatures as it is to thee, thou shouldst in all thine actions compare thyself to others and then try to do what is best. In causing pleasure or pain, or in granting or refusing a boon to others, a man obtains an unerring scale through self-comparison.” - Mahâbhârata, Ânushâsanika Parva; 116-5691; Hitopadesha, I, ii, 12.
31. “Abstain from flesh-meat and intoxicating substances. Be moderate in virtuous recreations and actions; in eating and in sleeping; as this is the means of avoiding misery.” - Maitrî-Upanishat and Bhagavad-Gîtâ, vi, 17; and Brhadâranayaka-Upanishat.


32. “The vice of gaming has, from the most ancient times, been found to be productive of great evil. Let no sensible man, therefore, addict himself to gaming or other mischievous play, even for the sake of amusement.” - Manu, ix, 227.
33. “Respect thy mother. Respect thy father. Respect thy teacher. And respect thy superiors.” - Taittirîya-Upanishat Shîkshâvallî, xi; Manu, iv, 134.
34. “Do not spurn thy inferiors, those who are deformed, who are unlearned, who are advanced in age, who have no beauty or wealth, or who are of low birth.” - Manu, iv, 141.
35. “Even a man as brave as a lion cannot attain fortune except by industry and exertion. Therefore, one should perform the appointed functions; for action is preferable to inaction; and the journey of mortal frame will not succeed from inaction.” - Hitopadesha, 31; Bhagavad-Gîtâ, ii, 47; iii, 8.”But the action must be passionless.’ - ibid.
36. “Of all pure things, purity in acquiring wealth is pronounced the most important in this world. Hence the means used for gathering riches should always be pure; especially so, in the case of those public men upon whom the people have to wait for the redressal of their wrongs. The Sovereign shall maintain purity in this respect by banishing bad men from his realm, after confiscating all their possessions.” - Manu, vii, 124.


IV


Conclusion

37. “He who considers all beings as existing in the Supreme Spirit, and the Supreme Spirit as pervading all, is henceforth incapable of perpetrating any sin whatsoever.” - Îshâvâsya-Upanishat, 6.
Where there is Virtue there is Victory.
OM.

[mosongo]

Scusa, lo lascio lo stesso! ma lo riposto nel 3d Arya....

Pagine (http://www.politicaonline.net/forum/redirect.php?url=http://www.crofiz.com/saggistica/zeusec.asp) Gli Arya erano un popolo d'origine nordasiatica, dolicocefalo, seminomade, ... di cui l'Egitto si era andato popolando, vale a dire Dravidi e Semiti. ...
www.crofiz.com/saggistica/zeusec.asp -


http://www.etimo.it/gifpic/04/317815.png (http://www.politicaonline.net/forum/redirect.php?url=http://www.etimo.it/gifpic/04/317815.png)
http://www.etimo.it/gifpic/04/317bab.png (http://www.politicaonline.net/forum/redirect.php?url=http://www.etimo.it/gifpic/04/317bab.png)



INDIA - GLI ARII - CRONOLOGIA - STORIA (http://www.politicaonline.net/forum/redirect.php?url=http://www.cronologia.it/geogr/india.htm) Gli Arya erravano nell'ampia contrada solcata dall'Oxus e dal Jaxartes (Amu-Daria ... nel conflitto perpetuo contro i turanici e contro i semiti, ai futuri ...
www.cronologia.it/geogr/india.htm
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II.

1. Brâhmanas, Kshatriyas, Vaisyas, and Sûdras are the four castes.
2. The first three of these are (called) twice-born.
3. For them the whole number of ceremonies, which begin with the impregnation and end with the ceremony of burning the dead body, have to be performed with (the recitation of) Mantras.
4. Their duties are.
5. For a Brâhmana, to teach (the Veda);
6. For a Kshatriya, constant practice in arms;
7. For a Vaisya, the tending of cattle;
8. For a Sûdra, to serve the twice-born;
[II. 1. Âpast. I, 1, 1, 3.--1, 2. M. X, 4; Y. I, 10,--3. M. II, 26; Y. I, 10.--4-9. M. I, 88-91; VIII, 410; IX, 326-335; X, 75-79; X. I, 118-120; Âpast. I, 1, 1, 5, 6; II, 5, 10, 4-7; Gaut. X, 2, 7, 49, 56.-15. M. X. 81; Y. III, 35; Gaut. VII, 6.--16, 17. Gaut. VIII, 23; X, 51. 'This chapter treats of the four castes.' (Nand.)]
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9. For all the twice-born, to sacrifice and to study (the Veda).
10. Again, their modes of livelihood are:
11. For a Brâhmana, to sacrifice for others and to receive alms;
12. For a Kshatriya, to protect the world (and receive due reward, in form of taxes);
13. For a Vaisya, tillage, keeping cows (and other cattle), traffic, lending money upon interest, and growing seeds;
14. For a Sûdra, all branches of art (such as painting and the other fine arts);
15. In times of distress, each caste may follow the occupation of that next (below) to it in rank.
16. Forbearance, veracity, restraint, purity, liberality, self-control, not to kill (any living obedience towards one's Gurus, visiting places of pilgrimage, sympathy (with the afflicted),
17. Straightforwardness, freedom from covetousness, reverence towards gods and Brâhmanas, and freedom from anger are duties common (to all castes).

[stuart mill]

1. Great criminals should all be put to death
2. In the case of a Brâhmana. no corporal punishment must be inflicted.
3. A Brâhmana must be banished from his own country, his body having been branded.
[1. The crimes by the commission of which a man becomes a Mahâpatakin, 'mortal sinner,' will be enumerated below, XXXV.
2. The use of the particle ka implies, according, to Nand. and a passage of Yama quoted by him, that, besides brawling him, the criminal should be shorn, his deed publicly proclaimed, and himself mounted upon an ass and led about the town.]
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4. For murdering another Brâhmana, let (the figure of) a headless corpse be impressed on his forehead;
5. For drinking spirits, the flag of a seller of spirituous liquor;
6. For stealing (gold), a dog's foot,
7. For incest, (the mark of) a female part.
8. If he has committed any other capital crime, he shall be banished, taking with him all his property, and unhurt.
9. Let the king put to death those who forge royal edicts;
10. And those who forge (private) documents;
11. Likewise poisoners, incendiaries, robbers, and killers of women, children, or men;
12. And such as steal more than ten Kumbhas of grain,
13. Or more than a hundred Mâshas of such things as are usually sold by weight (such as gold and silver);
14. Such also as aspire to sovereignty, though being of low birth;
15. Breakers of dikes;
[10. The use of the particle ka indicates that this rule includes those who corrupt the king's ministers, as stated by Manu, IX, 232. (Nand.)
11. Nand. infers from the use of the particle ka, and from a passage of Kâtyâyana, that false witnesses are also intended here.
12. Nand. here refers ka to women who have committed a capital offence, as mentioned by Yâgñavalkya,(II, 278). A Kumbha is a measure of grain equal to twenty Dronas, or a little more than three bushels and three gallons. Nand. mentions, as the opinion of some, that 1 Kumbha = 2 Dronas. For other computations of the amount of a Kumbha, see Colebrooke's Essays, I, 533 seq.
13. Regarding the value of a Mâsha, see IV, 7, I 1.
15. Nand. infers from the use of the particle ka and from a {footnote p. 27} passage of Manu (IX, 280), that robbers who forcibly enter the kings treasury, or the arsenal, or a temple, are likewise intended here.]
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16. And such as give shelter and food to robbers,
17. Unless the king be unable (to protect his subjects against robbers); the duty which
18. And a woman who violates she owes to her lord, the latter being unable to restrain her.
19. With whatever limb an inferior insults or hurts his superior in caste, of that limb the king shall cause him to be deprived.
20. If he places himself on the same seat with his superior, he shall be banished with a mark on his buttocks. he shall lose both lips;
21. If he spits on him,
22. If he breaks wind against him, his hindparts;
23. If he uses abusive language, his tongue.
24. If a (low-born) man through pride give instruction (to a member of the highest caste) concerning his duty, let the king order hot oil to be dropped into his mouth.




25. If a (low-born man) mentions the name or caste of a superior revilingly, an iron pin, ten inches long, shall be thrust into his mouth (red hot).
26. He who falsely denies the sacred knowledge, the country, or the caste (of such), or who says
[17. In the case to which this Sûtra refers, the villagers may satisfy the demands of the robbers with impunity, as they are obliged to do so out of regard for their own safety. (Nand.)
20. The particle ka, indicates here that if he urinates against a superior his organ shall be cut off. (Nand.) See M. VIII, 282.
26. This Sûtra has been rendered in accordance with Kullûkâ's gloss on M. VIII, 273, Nand.'s interpretation of it being palpably wrong.]
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that his religious duties have not been fulfilled by (or that the initiatory and other sacramental rites have not been performed for) him, shall be fined two hundred Panas.



27. If a man is blind with one eye, or lame, or defective in any similar way, and another calls him so, he shall be fined two Kârshâpanas, though he speaks the truth.
28. He shall be fined a hundred Kârshâpanas for defaming a Guru.
29. He shall pay the highest amercement for imputing to another (a great crime) entailing loss of caste;
30. The second amercement for (imputing to another) a minor offence (such as the slaughter of a cow);
31. The same for reviling a Brâhmana versed in the three Vedas, or an old man, or a (whole) caste or corporation (of judges or others);
32. For reviling a village or district, the lowest amercement;
33. For using insulting language (such as 'I shall visit your sister,' or 'I shall visit your daughter'), a hundred Kârshâpanas;
34. For insulting a man by using bad language regarding his mother (such as 'I shall visit your mother' or the like speeches), the highest amercement.
35. For abusing a man of his own caste, he shall be fined twelve Panas.
36. For abusing a man of a lower caste, he shall be fined six (Panas).
[32. Nand. infers from the use of the particle ka that 'a family' is also intended here.]
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37. For insulting a member of the highest caste or of his own caste (he having been insulted by him) at the same time, the same fine is ordained;
38. Or (if he only returns his insult, a fine amounting to) three Kârshâpanas.
39. The same (punishment is ordained) if he calls him bad names.
40. An adulterer shall be made to pay the highest amercement if he has had connection with a woman of his own caste;
41. For adultery with women of a lower caste, the second amercement;
42. The same (fine is ordained) for a bestial crime committed with a cow.
43. He who has had connection with a woman of one of the lowest castes, shall be put to death.
44. For a bestial crime committed with cattle (other than cows) he shall be fined a hundred Kârshâpanas.
45. (The same fine is ordained) for giving a (blemished) damsel in marriage, without indicating her blemish (whether the bride be sick, or no longer a maid, or otherwise faulty);
46. And he shall have to support her.
47. He who says of an unblemished damsel, that she has a blemish (shall pay) the highest amercement.
48. For killing an elephant, or a horse, or a camel, or a cow, (the criminal) shall have one hand, or one foot, lopped off
[43. The lowest castes (antyâh), according to Angiras, are the following seven, Kandâlas, Svapakas, Kshattris, Sûtas, Vaidehakas, Mâgadhas, and Âyogavas.]
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49. A seller of forbidden meat (such as pork, shall be punished in the same way).
50. He who kills domestic animals, shall pay a hundred Kârshâpanas.
51. He shall make good their value to the owner of those animals.
52. He who kills wild animals, shall pay five hundred Kârshâpanas.
53. A killer of birds, or of fish, (shall pay) ten Kârshâpanas.
54. A killer of insects shall pay one Kârshâpanas.
55. A feller of trees yielding fruit (shall pay) the highest amercement.
56. A feller of trees yielding blossoms only (shall pay) the second amercement.
57. He who cuts creepers, shrubs, or climbing plants (shall pay) a hundred Kârshâpanas.





58. He who cuts grass (shall pay) one Kârshâpanas.
59. And all such offenders (shall make good) to the owners (of the trees or plants cut down by them) the revenue which they yield.
60. If any man raises his hand (against his equal in caste, with intent to strike him, he shall pay) ten Kârshâpanas;
61. If he raises his foot, twenty;
62. If he raises a piece of wood, the first amercement;
63. If he raises a stone, the second amercement;
64. If he raises a weapon, the highest amercement.
65. If he seizes him by his feet, by his hair, by
[53. Nand. infers from a passage of Kâtyâyana that the particle ka is used here in order to include serpents.]
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his garment, or by his hand, he shall pay ten Panas as a fine.
66. If he causes pain to him, without fetching blood from him, (he shall pay) thirty-two Panas;
67. For fetching blood from him, sixty-four.
68. For mutilating or injuring a hand, or a foot, or a tooth, and for slitting an ear, or the nose, the second amercement (is ordained).
69. For rendering a man unable to move about, or to eat, or to speak, or for striking him (violently, the same punishment is ordained).
70. For wounding or breaking an eye, or the neck, or an arm, or a bone, or a shoulder, the highest amercement (is ordained).
71. For striking out both eyes of a man, the king shall (confine him and) not dismiss him from jail as long as he lives;
72. Or he shall order him to be mutilated in the same way (i.e. deprived of his eyes).
73. Where one is attacked by many, the punishment for each shall be the double of that which has been ordained for (attacks by) a single person.
74. (The double punishment is) likewise (ordained) for those who do not give assistance to one calling for help, though they happen to be on the spot, or (who run away) after having approached it.
75. All those who have hurt a man, shall pay the expense of his cure.
76. Those who have hurt a domestic animal (shall also pay the expense of his cure).
77. He who has stolen a cow, or a horse, or a camel, or an elephant, shall have one hand, or one foot, cut off;
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78. He who has stolen a goat, or a sheep, (shall have) one hand (cut off).
79. He who steals grain (of those sorts which grow in the rainy season), shall pay eleven times its value as a fine;
80. Likewise, he who steals grain (of those sorts, which grow in winter and spring, such as rice and barley).
81. A stealer of gold, silver, or clothes, at a value of more than fifty Mâshas, shall lose both hands.
82. He who steals a less amount than that, shall pay eleven times its value as a fine.
83. A stealer of thread, cotton, cow-dung, sugar, sour milk, milk, butter-milk, grass, salt, clay, ashes, birds, fish, clarified butter, oil, meat, honey, basketwork, canes of bamboo, earthenware, or iron pots, shall pay three times their value as a fine.
84. (The same fine is ordained for stealing) dressed food.
85. For stealing flowers, green (grain), shrubs, creepers, climbing plants or leaves, (he shall pay) five Krishnalas.
86. For stealing pot-herbs, roots, or fruits (the same punishment is ordained).




87. He who steals gems, (shall pay) the highest amercement.
88. He who steals anything not mentioned above, (shall make good) its value (to the owner).
89. Thieves shall be compelled to restore all stolen goods to the owners.
90. After that, they shall suffer the punishment that has been ordained for them.
91. He who does not make way for one for
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whom way ought to be made, shall be fined twenty-five Kârshâpanas.
92. (The same fine is ordained) for omitting to offer a seat to (a guest or others) to whom it ought to be offered.
93. For neglecting to worship such as have a claim to be worshipped, (the same fine is ordained);
94. Likewise, for neglecting to invite (at a Srâddha) a Brâhmana, one's neighbour;
95. And for offering him no food, after having invited him.
96. He who does not eat, though he has received and accepted an invitation, shall give a gold Mâshaka as a fine;
97. And the double amount of food to his host.
98. He who insults a Brâhmana by offering him uneatable food (such as excrements and the like, or forbidden food, such as garlic, must pay) sixteen Suvarnas (as a fine).
99. (If he insults him by offering him) such food as would cause him to be degraded (were he to taste it, he must pay) a hundred Suvarnas.
100. (If he offers him) spirituous liquor, he shall be put to death.
101. If he insults a Kshatriya (in the same way), he shall have to pay half of the above amercement;
102. If he insults a Vaisya, half of that again;
103. If he insults a Sûdra, the first amercement.
104. If one who (being a member of the Kandâla or some other low caste) must not be touched, intentionally
[93. Those persons 'have a claim to be worshipped' who are worthy to receive the Madhuparka or honey-mixture. (Nand.) See M. III, 119, 120; Y. I, 110; Âpast. II, 4, 8, 5-9; Gaut. V, 27; Weber, Ind. Stud. X, 125.]
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defiles by his touch one who (as a member of a twice-born caste) may be touched (by other twice-born persons only), he shall be put to death.
105. If a woman in her courses (touches such a person), she shall be lashed with a whip.
106. If one defiles the highway, or a garden, or the water (by voiding excrements) near them (or in any other way), he shall be fined a hundred Panas;
107. And he must remove the filth.
108. If he demolishes a house, or a piece of ground (a court-yard or the like), or a wall or the like, he shall have to pay the second amercement;
109. And he shall have it repaired (at his own cost).
110. If he throws into another man's house (thorns, spells, or other) such things as might hurt some one, he shall pay a hundred Panas.
111. (The same punishment is ordained) for falsely denying the possession of common property;
112. And for not delivering what has been sent (for a god or for a Brâhmana).
113. (The same punishment is) also (ordained) for father and son, teacher (and pupil), sacrificer and officiating priest, if one should forsake the other, provided that he has not been expelled from caste.
114. And he must return to them (to the parents and the rest).
115. (The same punishment is) also (ordained) for hospitably entertaining a Sûdra or religious ascetic at an oblation to the gods or to the manes;
116. And for following an unlawful occupation
[115. According to Nand., the particle ka indicates here, that the same punishment is ordained for him who visits a widow by his own accord, as mentioned by Yâgñavalkya (II, 234).]
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(such as studying the Vedas without having been initiated);
117. And for breaking open a house on which (the king's) seal is laid;
118. And for making an oath without having been asked to do so (by the king or a judge);
119. And for depriving cattle of their virility.
120. The fine for the witnesses in a I dispute between father and son shall be ten Panas.
121. For him who acts as surety for either of the two parties in such a contest, the highest amercement (is ordained).
122. (The same punishment is ordained) for forging a balance, or a measure;
123. Also, for pronouncing them incorrect, although they are correct.
124. (The same punishment is) also (ordained) for selling adulterated commodities;
125. And for a company of merchants who prevent the sale of a commodity (which happens to be abroad) by selling it under its price.
126. (The same punishment is ordained) for those (members of such a company) who sell (an article belonging to the whole company for more than it is worth) on their own account.
127. He who does not deliver to the purchaser a commodity (sold), after its price has been paid to him, shall be compelled to deliver it to him with interest;
[117. Nand. considers the particle ka to imply that the exchange of sealed goods for others shall be punished in the same way. But this assertion rests upon a false reading (samudraparivarta for samudgaparivarta) Of Y. II, 247, which passage Nand. quotes in support of his view.]
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128. And he shall be fined a hundred Panas by the king.
129. If there should be a loss upon a commodity purchased, which the purchaser refuses to accept (though it has been tendered to him), the loss shall fall upon the purchaser.
130. He who sells a commodity on which the king has laid an embargo, shall have it confiscated.
131. A ferry-man who takes a toll payable (for commodities conveyed) by land shall be fined ten Panas.
132. Likewise, a ferry-man, or an official at a toll-office, who takes a fare or toll from a student, or Vânaprastha (hermit), or a Bhikshu (ascetic or religious mendicant), or a pregnant woman, or one about to visit a place of pilgrimage;
133. And he shall restore it to them.
134. Those who use false dice in gaming shall lose one hand.
135. Those who resort to (other) fraudulent practices in gaming shall lose two fingers (the thumb and the index).
136. Cutpurses shall lose one hand.
137. Cattle being attacked, during day-time, by wolves or other ferocious animals, and the keeper not going (to repel the attack), the blame shall fall upon him;
138. And he shall make good to the owner the value of the cattle that has perished.
139. If he milks a cow without permission, (he shall pay) twenty-five Kârshâpanas (as a fine).
[131. The toll mentioned here is the duty on marketable commodities mentioned above, III, 29, 30. (Nand.)]
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140. If a female buffalo damages grain, her keeper shall be fined eight Mâshas.
141. If she has been without a keeper, her owner (shall pay that fine).
142. (For mischief done by) a horse, or a camel, or an ass (the fine shall be the same).
143. (For damage done by) a cow, it shall be half.
144. (For damage done by) a goat, or a sheep, (it shall be) half of that again.
145. For cattle abiding (in the field), after having eaten (grain), the fine shall be double.
146. And in every case the owner (of the field) shall receive the value of the grain that has been destroyed.
147. There is no offence if the damage has been done near a highway, near a village, or (in a field adjacent to) the common pasture-ground for cattle;
148. Or (if it has been done) in an uninclosed field;
149. Or if the cattle did not abide long;
150. Or if the damage has been done by bulls that have been set at liberty, or by a cow shortly after her calving.
151. He who commits members of the highest (or Brâhmana) caste to slavery, shall pay the highest amercement.
152. An apostate from religious mendicity shall become the king's slave.
153. A hired workman who abandons his work before the term has expired shall pay the whole amount (of the stipulated wages) to his employer .
154. And he shall pay a hundred Panas to the king.
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155. What has been destroyed through his want of care, (he must make good) to the owner;
156. Unless the damage have been caused by an accident.
157. If an employer dismisses a workman (whom he has hired) before the expiration of the term, he shall pay him his entire wages;
158. And (he shall pay) a hundred Panas to the king;
159. Unless the workman have been at fault.
160. He who, having promised his daughter to one suitor, gives her in marriage to another, shall be punished as a thief;
161. Unless the (first) suitor have a blemish.
162. The same (punishment is ordained for a suitor) who abandons a faultless girl;
163. (And for a husband who forsakes) a (blameless) wife.
164. He who buys unawares in open market the property of another man (from one not authorised to sell it) is not to blame;
165. (But) the owner shall recover his property.
166. If he has bought it in secret and under its price, the purchaser and the vendor shall be punished as thieves.
167. He who embezzles goods belonging to a corporation (of Brâhmanas, and which have been sent to them by the king or by private persons), shall be banished.




168. He who violates their established. rule (shall) also (be banished).
169. He who retains a deposit shall restore the commodity deposited to the owner, with interest.
170. The king shall punish him as a thief
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171. (The same punishment is ordained for him) who claims as a deposit what he never deposited.
172. A destroyer of landmarks shall be compelled to pay the highest amercement and to mark the boundary anew with landmarks.
173. He who (knowingly) eats forbidden food effecting loss of caste shall be banished.
174. He who sells forbidden food (such as spirituous liquor and the like), or food which must not be sold, and he who breaks an image of a deity, shall pay the highest amercement;
175. Also, a physician who adopts a wrong method of cure in the case of a patient of high rank (such as a relative of the king's);
176. The second amercement in the case of another patient;
177. The lowest amercement in the case of an animal.
178. He who does not give what he has promised, shall be compelled to give it and to pay the first amercement.




179. To a false witness his entire property shall be confiscated.
180. (The same punishment is ordained) for a judge who lives by bribes.
181. He who has mortgaged more than a bull's hide of land to one creditor, and without having redeemed it mortgages it to another, shall be corporally punished (by whipping or imprisonment).
[171. According to Nand., the particle ka indicates that those who state the nature or amount of a deposit wrongly ate also intended here.
173. Thus according to Nand., who says expressly that the causative form cannot here mean causing to eat, because the punishment for the latter offence has been mentioned in Sûtra 98.]
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182. If the quantity be less, he shall pay a fine of sixteen Suvarnas.
183. That land, whether little or much, on the produce of which one man can subsist for a year, is called the quantity of a bull's hide.
184. If a dispute should arise between two (creditors) concerning (a field or other immovable property) which has been mortgaged to both at the same time, that mortgagee shall enjoy its produce who holds it in his possession, without having obtained it by force.
185. What has been possessed in order and with a legitimate title (such as purchase, donation, and the like), the possessor may keep; it can never be taken from him.
186. Where (land or other) property has been held in legitimate possession by the father (or grandfather), the son's right to it, after his death, cannot be contested; for it has become his own by force of possession.
187. If possession has been held of an estate by three (successive) generations in due course, the fourth in descent shall keep it as his property, even without a written title.
188. He who kills (in his own defence a tiger or other) animal with sharp nails and claws, or a (goat or other) horned animal (excepting cows), or a (boar or other) animal with sharp teeth, or an assassin, or an elephant, or a horse, or any other (ferocious animal by whom he has been attacked), commits no crime.
189. Any one may unhesitatingly slay a man who attacks him with intent to murder him, whether his spiritual teacher, young or old, or a Brâhmana,
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or even (a Brâhmana) versed in many branches of sacred knowledge.
190. By killing an assassin who attempts to kill, Whether in public or in private, no crime is committed by the slayer: fury recoils upon fury.
191. Assassins should be known to be of seven kinds: such as try to kill with the sword, or with poison, or with fire, such as raise their hand in order to pronounce a curse, such as recite a deadly incantation from the Atharva-veda, such as raise a false accusation which reaches the ears of the king,
192. And such as have illicit intercourse with another man's wife. The same designation is given to other (evil-doers) who deprive others of their worldly fame or of their wealth, or who destroy religious merit (by ruining pools, or other such acts), or property (such as houses or fields).
193. Thus I have declared to thee fully, O Earth, the criminal laws, enumerating at full length the punishments ordained for all sorts of offences.
194. Let the king dictate due punishments for other offences also, after having ascertained the class and the age (of the criminal) and the amount (of the damage done or sum claimed), and after having consulted the Brâhmanas (his advisers).
195. That detestable judge who dismisses without punishment such as deserve it, and punishes such as deserve it not, shall incur twice as heavy a penalty as the criminal himself.
196. A king in whose dominion there exists neither thief, nor adulterer, nor calumniator, nor robber, nor murderer, attains the World of Indra.
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[stuart mill]

1. Now the duties of a king, are:
2. To protect his people,
3. And to keep the four castes and the four orders[1] in the practice of their several duties.
4. Let the king fix his abode in a district containing open plains, fit for cattle, and abounding in grain;
5. And inhabited by many Vaisyas and Sûdras.
6. There let him reside in a stronghold (the strength of which consists) either in (its being surrounded by) a desert, or in (a throng of) armed
[3. 1 Of student, householder, hermit, and ascetic.
5. 'And there should be many virtuous men in it, as stated by Manu, VII, 69.' (Nand.)]
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men, or in fortifications (of stone, brick, or others), or in water (enclosing it on all sides), or in trees, or in mountains (sheltering it against a foreign invasion).



7. (While he resides) there, let him appoint chiefs (or governors) in every village;
8. Also, lords of every ten villages;
9. And lords of every hundred villages;
10. And lords of a whole district.
11. If any offence has been committed in a village, let the lord of that village suppress the evil (and give redress to those that have been wronged).
12. If he is unable to do so, let him announce it to the lord of ten villages;
13. If he too is unable, let him announce it to the lord of a hundred villages;
14. If he too is unable, let him announce it to the lord of the whole district.
15. The lord of the whole district must eradicate the evil to the best of his power.




16. Let the king appoint able officials for the working of his mines, for the levying of taxes and of the fares to be paid at ferries, and for his elephants and forests.
17. (Let him appoint) pious persons for performing acts of piety (such as bestowing gifts on the indigent, and the like);
18. Skilled men for financial business (such as examining gold and other precious metals);
[11. See 67 and Dr. Bühler's note on Âpast. II, 10, 26, 8.
16. The term nâgavana, which has been translated as a Dvandva compound, denoting elephants and forests, may also be taken to mean 'forests in which there are elephants;' or nâga may mean 'situated in the mountains' or I a mountain fort.' (Nand.)
18. Or, 'he must appoint men skilled in logic as his advisers in knotty points of argument.' (Nand.)]
p. 16
19. Brave men for fighting;
20. Stern men for acts of rigour (such as beating and killing);
21. Eunuchs for his wives (as their guardians).
22. He must take from his subjects as taxes a sixth part every year of the grain;
23. And (a sixth part) of all (other) seeds;
24. Two in the hundred, of cattle, gold, and clothes;
25. A sixth part of flesh, honey, clarified butter, herbs, perfumes, flowers, roots, fruits, liquids and condiments, wood, leaves (of the Palmyra, tree and others), skins, earthen pots, stone vessels, and anything made of split bamboo.
26. Let him not levy any tax upon Brâhmanas.
27. For they pay taxes to him in the shape of their pious acts.
28. A sixth part both of the virtuous deeds and of the iniquitous acts committed by his subjects goes to the king.
29. Let him take a tenth part of (the price of) marketable commodities (sold) in his own country;
30. And a twentieth part of (the price of) goods (sold) in another country.
31. Any (seller or buyer) who (fraudulently) avoids a toll-house (situated on his road), shall lose all his goods.
[23. This rule relates to Syâmâka grain and other sorts of grain produced in the rainy season. (Nand.)
25. 'Haradatta says that "a sixth part" means "a sixtieth part." But this is wrong, as shown by M. VII, 131.' (Nand.) Haradatta's false interpretation was most likely called forth by Gaut. X, 2 7.]
p. 17
32. Artizans (such as blacksmiths), manual labourers (such as carpenters), and Sûdras shall do work for the king for a day in each month.
33. The monarch, his council, his fortress, his treasure, his army, his realm, and his ally are the seven constituent elements of a state.
34. (The king) must punish those who try to subvert any one among them.
35. He must explore, by means of spies, both the state of his own kingdom and of his foe's.
36. Let him show honour to the righteous;
37. And let him punish the unrighteous.
38. Towards his (neighbour and natural) enemy, his ally (or the power next beyond his enemy), a neutral power (situated beyond the latter), and a power situated between (his natural enemy and an aggressive power): let him adopt (alternately), as the occasion and the time require, (the four modes of obtaining success, viz.) negotiation, division, presents, and force of arms.
39. Let him have resort, as the time demands, to (the six measures of a military monarch, viz.) making alliance and waging war, marching to battle and sitting encamped, seeking the protection (of a more powerful king) and distributing his forces.
[32. According to Nand., the particle ka, 'and,' implies that servile persons, who get their substance from their employers, are also implied. See Manu VII, 138.
35. The particle ka, according to Nand., is used in order to include the kingdoms of an ally and of a neutral prince.
38. 1 The term madhyama has been rendered according to Nand.'s and Kullûkâ's (on M. VII, 156) interpretation of it. Kullâka, however, adds, as a further characteristic, that it denotes a prince, who is equal in strength to one foe, but no match for two when allied.]
p. 18
40. Let him set out on an expedition in the months of Kaitra or Mârgasîrsha;
41. Or when some calamity has befallen his foe.
42. Having conquered the country of his foe, let him not abolish (or disregard) the laws of that country.
43. And when he has been attacked by his foe, let him protect his own realm to the best of his power.
44. There is no higher duty for men of the military caste, than to risk their life in battle.




45. Those who have been killed in protecting a cow, or a Brâhmana, or a king, or a friend, or their own property, or their own wedded wife, or their own life, go to heaven.
46. Likewise, those (who have been killed) in trying to prevent mixture of castes (caused by adulterous connections).
47. A king having conquered the capital of his foe, should invest there a prince of the royal race of that country with the royal dignity.
48. Let him not extirpate the royal race
49. Unless the royal race bc of ignoble descent.
50. He must not take delight in hunting, dice, women, and drinking;
51. Nor in defamation and battery.
52. And let him not injure his own property (by bootless expenses).
53. He must not demolish (whether in his own town, or in the town of his foe conquered by him,
[40. The particle vâ indicates, according to Nand., that he may also set out in the month Phâlguna.]
p. 19
or in a fort) doors which had been built there before his time (by a former king).




54. He must not bestow largesses upon unworthy persons (such as dancers, eulogists, bards, and the like).
55. Of mines let him take the whole produce.
56. Of a treasure-trove he must give one half to the Brâhmanas;
57. He may deposit the other half in his own treasury.
58. A Brâhmana who has found a treasure may keep it entire.
59. A Kshatriya (who has found a treasure) must give one fourth of it to the king, another fourth to the Brâhmanas, and keep half of it to himself
60. A Vaisya (who has found a treasure) must give a fourth part of it to the king, one half to the Brâhmanas, and keep the (remaining fourth) part to himself.
61. A Sûdra who has found a treasure must divide it into twelve parts, and give five parts to the king, five parts to the Brâhmanas, and keep two parts to himself.
62. Let the king compel him who (having found a treasure) does not announce it (to the king) and is found out afterwards, to give up the whole.
63. Of a treasure anciently hidden by themselves let (members of) all castes, excepting Brâhmanas, give a twelfth part to the king.
64. The man who falsely claims property hidden by another to have been hidden by himself, shall be
[63. This rule refers to a treasure, which has been found by some one and announced to the king. -The original owner is bound to prove his ownership. (Nand.) See "M. VIII, 35.]
p. 20
condemned to pay a fine equal in amount to the property falsely claimed by him.
65. The king must protect the property of minors, of (blind, lame or other) helpless persons (who have no guide), and of women (without a guardian).
66. Having recovered goods stolen by thieves, let him restore them entire to their owners, to whatever caste they may belong.
67. If he has been unable to recover them, he must pay (their value) out of his own treasury.
68. Let him appease the onsets of fate by ceremonies averting evil omens and propitiatory ceremonies;
69. And the onsets of his foe (let him repel) by force of arms.
70. Let him appoint as Purohita (domestic priest) a man conversant with the Vedas, Epics, the Institutes of Sacred Law, and (the science of) what is useful in life, of a good family, not deficient in limb, and persistent in the practice of austerities.
71. And (let him appoint) ministers (to help and advise him) in all his affairs, who are pure, free from covetousness, attentive, and able.
72. Let him try causes himself, accompanied by well-instructed Brâhmanas.





73. Or let him entrust a Brâhmana, with the judicial business.
74. Let the king appoint as judges men of good
[70. 'The science of what is useful in life' comprises the fine arts, except music, and all technical knowledge.
74. According to Nand., the particle ka indicates that the judges should be well acquainted, likewise, with the sacred revelation, {footnote p. 21} and intent upon performing their daily study of the Veda, as ordained by Yâgñavalkya, II, 2.]
p. 21
families, for whom the ceremonies (of initiation and so forth) have been performed, and who are eager in keeping religious vows, impartial towards friend and foe, and not likely to be corrupted by litigants either by (ministering to their) lustful desires or by (stimulating them to) wrath or by (exciting their) avarice or by other (such practices).
75. Let the king in all matters listen to (the advice of) his astrologers.
76. Let him constantly show reverence to the gods and to the Brâhmanas.
77. Let him honour the aged;
78. And let him offer sacrifices;
79. And he must not suffer any Brâhmana in his realm to perish with want;
80. Nor any other man leading a pious life.
81. Let him bestow landed property upon Brâhmanas.
82. To those upon whom he has bestowed (land) he must give a document, destined for the information of a future ruler, which must be written upon a piece of (cotton) cloth, or a copper-plate, and must contain the names of his (three) immediate ancestors, a declaration of the extent of the land, and an imprecation against him who should appropriate the
[75. According to Nand., the particle ka indicates that the king's ministers should also consult the astrologers.
76. 'The particle ka is used here in order to imply that the king should bestow presents upon the Brâhmanas, as Ordained by Manu, VII, 79.' (Nand.) See Introduction.
82. The repeated use of the particle ka in this Sûtra signifies that the document in question should also contain the name of the {footnote p. 22} donor, the date of the donation, and the words, written in the donor's own hand, 'What has been written above, by that is my own will declared.' The term dânakkhedopavarnanam, 'containing a declaration of the punishment awaiting the robber of a grant,' may also mean, 'indicating the boundaries (such as fields and the like) of the grant.' The seal must contain the figure of a flamingo, boar, or other animal. (Nand.) Numerous grants on copper-plates, exactly corresponding to the above description, have been actually found in divers parts of India. See, particularly, Dr. Burnell's Elements of South Indian Palaeography.]
p. 22
donation to himself, and should be signed with his own seal.
83. Let him not appropriate to himself landed property bestowed (upon Brâhmanas) by other (rulers).
84. Let him present the Brâhmanas with gifts of every kind.
85. Let him be on his guard, whatever he may be about.
86. Let him be splendid (in apparel and ornaments).
87. Let him be conversant with incantations dispelling the effects of poison and sickness.
88. Let him not test any aliments, that have not been tried before (by his attendants, by certain experiments).
89. Let him smile before he speaks to any one.
90. Let him not frown even upon (criminals) doomed to capital punishment.





91. Let him inflict punishments, corresponding to the nature of their offences, upon evil-doers.
[83. According to Nand., the particle ka is used in order to include in this prohibition a grant made by himself.
86. Nand. proposes a second interpretation of the term sudarsana besides the one given above, 'he shall often show himself before those desirous of seeing him.' {footnote p. 23} IV. 1-14. M. VIII, 132-138; Y. I, 361-365.]
p. 23
92. Let him inflict punishments according to justice (either personally or through his attendants).
93. Let him pardon no one for having offended twice.
94. He who deviates from his duty must certainly not be left unpunished by the king.
95. Where punishment with a black hue and a red eye advances with irresistible might, the king deciding causes justly, there the people will prosper.
96. Let a king in his own domain inflict punishments according to justice, chastise foreign foes with rigour, behave without duplicity to his affectionate friends, and with lenity to Brâhmanas.
97. Of a king thus disposed, even though he subsist by gleaning, the fame is far spread in the world, like a drop of oil in the water.
98. That king who is pleased when his subjects are joyful, and grieved when they are in grief, will obtain fame in this world, and will be raised to a high station in heaven after his death.

[stuart mill]

VI.

1. A creditor shall receive his principal back from his debtor exactly as he had lent it to him.
2. (As regards the interest to be paid), he shall take in the direct order of the castes two, three, four, or five in the hundred by the month (if no pledge has been given).
3. Or let debtors of any caste pay as much interest as has been promised by themselves.
4. After the lapse of one year let them pay interest according to the above rule, even though it have not been agreed on.
5. By the use of a pledge (to be kept only) interest is forfeited.

p. 43
6. The creditor must make good the loss of a, pledge, unless it was caused by fate or by the king.
7. (The pledge must) also (be restored to the debtor) when the interest has reached its maximum amount (on becoming equal to the principal, and has all been paid).
8 But he must not restore an immovable pledge without special agreement (till the principal itself has been paid).
9. That immovable property which has been delivered, restorable when the sum borrowed is made good, (the creditor) must restore when the sum borrowed has been made good.
10. Property lent bears no further interest after it has been tendered, but refused by the creditor.
11. On gold the interest shall rise no higher than to make the debt double;
12. On grain, (no higher than to make it) threefold;.
13. On cloth, (no higher than to make it) fourfold;
14. On liquids, (no higher than to make it) eightfold;
15. Of female slaves and cattle, the offspring (shall be taken as interest).
16. On substances from which spirituous liquor
[7. Colebrooke loc. cit. connects this Sûtra with the next. My rendering rests on Nand.'s interpretation.
8. Nand. cites as an instance of an agreement of this kind one made in the following form, 'You shall have the enjoyment of this or that mango grove as long as interest on the principal lent to me has not ceased to accrue.']
p. 44
is extracted, on cotton, thread, leather, weapons, bricks, and charcoal, the interest is unlimited.
17. On such objects as have not been mentioned it may be double.
18. A creditor recovering the sum lent by any (lawful) means shall not be reproved by the king.
19. If the debtor, so forced to discharge the debt, complains to the king, he shall be fined in an equal sum.
20. If a creditor sues before the king and fully proves his demand, the debtor shall pay as a fine to the king a tenth part of the sum proved;
21. And the creditor, having received the sum due, shall pay a twentieth part of it.
22. If the whole demand has been contested by the debtor, and even a part of it only has been proved against him, he must pay the whole.
23. There are three means of proof in case of a demand having been contested, viz. a writing, witnesses, and proof by ordeal.
24. A debt contracted before witnesses should be discharged in the presence of witnesses.
25. A written contract having been fulfilled, the writing should be torn.
26. Part only being paid, and the writing not being at hand, let the creditor give an acquittance.
27. If he who contracted the debt should die, or
[17. Nand. infers from a passage of Kâtyâyana that this rule refers to gems, pearls, coral, gold, silver, cotton, silk, and wool.
18. The 'lawful means' are mediation of friends, and the four other modes of compelling payment of an unliquidated demand (Nand.) See M. VIII, 49.
22. 'The particle api indicates that he must pay a fine to the king besides, as ordained by Yâgñavalkya.' (Nand.)]
p. 45
become a religious ascetic, or remain abroad for twenty years, that debt shall be discharged by his sons or grandsons;
28. But not by remoter descendants against their will.
29. He who takes the assets of a man, leaving or not leaving male issue, must pay the sum due (by him);
30. And (so must) he who has the care of the widow left by one who had no assets.
31. A woman (shall) not (be compelled to pay) the debt of her husband or son;
32. Nor the husband or son (to pay) the debt of a woman (who is his wife or mother);
33.. Nor a father to pay the debt of his son.
34. A debt contracted by parceners shall be paid by any one of them who is present.
35. And so shall the debt of the father (be paid) by (any one of) the brothers (or of their sons) before partition.
36. But after partition they shall severally pay according to their shares of the inheritance.
37. A debt contracted by the wife of a herdsman, distiller of spirits, public dancer, washer, or hunter shall be discharged by the husband (because he is supported by his wife).
38. (A debt of which payment has been previously) promised must be paid by the householder;
39. And (so must he pay that debt) which was
[38, 39. Regarding these two Sûtras see Jolly, Indisches Schuldrecht, in the Transactions of the Royal Bavarian Academy of Sciences, 1877, p. 309, note.]
p. 46
contracted by any person for the behoof of the family.
40. He who on receiving the whole amount of a loan, promises to repay the principal on the following day (or some other date near at hand), but from covetousness does not repay it, shall give interest for it.
41. Suretiship is ordained for appearance, for honesty, and for payment; the first two (sureties, and not their sons), must pay the debt on failure of their engagements, but even the sons of the last (may be compelled to pay it).
42. When there are several sureties (jointly bound), they shall pay their proportionate shares of the debt, but when they are bound severally, the payment shall be made (by any of them), as the creditor pleases.
43. If the surety, being harassed by the creditor, discharges the debt, the debtor shall pay twice as much to the surety.

[stuart mill]

io gli ho dato un'occhiata veloce, ma fra questa, e i primi 3 cap delle leggi degli arya (una raccolta 'moderna' di leggi tratte da da opere antiche), mi colpisce parecchio: signori e signori, ecco un governo Tradizionale, con i pro e i contro
ovviamente questi sono solo alcuni capitoli...

[stuart mill]

su!