Adhyaya 174

हिन्दी अर्थ

इति श्रीमत्स्ये महापुराणे महादानानुकीर्तने हेमपृथिवीदानमाहात्म्यं नाम चतुरशीत्यधिकद्विशततमोऽध्यायः इस प्रकार श्रीमत्स्यमहापुराणमें महादान-प्रसङ्गमें हेम-पृथ्वीदान-माहात्म्य नामक दो सौ चौरासीवाँ अध्याय सम्पूर्ण हुआ

English

The servants not satisfied with the king should be kept under close watch and ward and the sovereign should keep himself well-informed about their conduct through his reliable spies. They are to be treated as he would behave towards enemies, fire, poison, serpcmls and swords. — 90. A king should award his capable servants and punish the wicked ones. He should keep himself informed about everyone through his spies. The spies are the eyes of the king. —91. A king should secretly depute four spies in his country as well as in foreign countries to Avork out the' policy of divide and rule. They should be intelligent, learned, free from avarice, able to put up with hard- sliips, incapable of being recognised by others, simple in habits, able to mix with people, ikilled in commerce or medicine. He should not pin his faith in one spy alone. The spies must recognise each other and be of gentle manners. — 92-94. TUB MATSYA PURANAM. T\ie should roam in the garb of merchants, ministers, as- trologers, physicians or Sannyasis. When at least ivjo of sach spies corro- borate each other, the king should act accordingly. If tliey contradict each other then spies of more superior talents should be deputed to find out which of his actions are appreciated by liis people as well as the causes of their dissatisfaction. The spies should be checked in return. He should then abandon for good what may be against the wishes of the people. — 95-98. 0 King of the Solar race! the beauty and prosperity of a king always lies in the contentment of his subjects, he should therefore act in such a manner as their love toward their king might be increased.— -99. Thus ends the two hundred and fifteenth chapter of the Matsya Pardnam on the duties of a King. Matsya said: — OKing of Manus! I shall tell you now what a servant of the State sliould do. Hear. — 1. A servant of the State should carefully listen to what the king says and never interrupt liiin in his speech. In an assemblage, lie should speak sweet and ajfreeable words to the king, and unsavoury things that may bo unavoidable and necessary lor his well being should be communicated to him privately. When a sovereign is of a peaceful disposition he may tlien 1*e approached with a prayer of conferring any favour upon some one, but no prayer should bo made for one's ownself. Such a prayer shoultl always be nia<le through some friend. He should be specially carefiil that one's duty should not bo neglected. He should not f)verwork any i>ne?, nor sliould he inisappropriato any money. He should never sliow any indin'orenco to the honours conferred by the sovereign and should always try to keep himself in his good graces, lie should never imitate the king in his dress, mode of talking nor any other aetions. He should avoid wdmt is not pleasing to him and sliould not equal or excel him in dress.— -2-7. In course of gambling and at the game of dice one should show his skill to the king but make the latter win. — 8. Wirliout the king's permission he should not go about with the custodians of the ladies' apartments of tlie, royal palace, nor sliould he do so with the spies of the enemies and the dismissed servants of the State.— 9. He should keep secret the kindly or unkin<ljy feelings of the king toward him. He should not utter before any one a thing that is private to the king. - 10. Any thing roproacliable or irreproachable communicated by the king should not be disclosed to any one for if one docs so one loses the favour of the king. — 11. When a king orders any one to perforin any service one shoulc readily volunteer himself to do it.— 12, OH AFTER OOXVI. Of course this should be done knowing the hours of business, other- wise if one does so at all times, one becomes an object of hatred and ridicule. — 13. One should not repeatedly lepeat the favourite words of a kiitg. One should always remain very moflost and never knit his eyebrows in his august presence or laugh too much.— 14. lie should not talk too much in the presence of the king, nor should he remain silent. He should not be artful or proud, nor should he speak too much of himself. — 15. Pie should not say anything about the unjust deed of the sovereign and should put on the garments, weapons, and ornaments presented to him by the king on momentous occasions. lie should not give awa.y any of the royal gifts and sliould not sleep during of the day. He should not pass through a foi bidden thoroughfare and should not meet the king at an iinproper place- He should take his scat to the right or the left of the king according to his warrant of precedence and not behind or in front of him. — 16- H). He should not yawn, show signs of weariness, cough, assume angry demeanour, rest himself against, anything, knit his eyes, vomit and belch, in the presence of the sovereign.*- 20. He slioiihl not indulge in self-praise but he should get others to do it for liinj. — 21. All the servants of the Estate should most loyally serve the sovereign with a clear mind and free from laziness. They should always shun craf- tiness, wickedness, bnckl)iting, atheism and low morals. — 22-23. Tliose versed in the Vedas, possessing modesty should always serve the king well for their welfare. — 24. Tlie sons, friends, and councillors of the king should be saluted every da} neither the king nor liis minister should be trusted. — 25. Nothing should be said without beung asked; and if one says so, that ought to be true and lead to the general welfare. One should always take a measure of the king's mind by his speech and then it is easy for him to act so as to please him; he is to worship the king. — 26-27. One who wants one's own welfare should mark carefully whether the king is pleased or displeased with him and should act accordingly. —28. If a king goes against any body, his party will be ruined and bis opposite party will lise. The king if disgusted gives hopes but does not confer benefits accordingly. He appears angry though there is no cause of anger and though he remains pleasant, he speaks unpleasant high words. The king may deprive him of his subsistence for his insane speeches. — 29-30. The disgusted king shews his goodwill towards others but hates him with whom he is disgusted. He finds fault with bis words and speaks other wonls not having any concern with the business. The king turns away his attention from the piece of work of his subordinate with whom he is disgusted. These signs shew that a king is disgusted. — 31-32. TEE MATSYA PURANAM. On the other hand when a king becomes plessed he always asnmes a pleasant aspect towards him, accepts his words with gentleness, offers seat and asks about his welfare. Km-w that the king is pleased with him, seeing whom in private place he does not become afraid, hearing whose words his face becomes jolly; even whose unpleasant words he hears and whose humble offerings the king accepts and whom he remembers with a cheerful expression of his face. — 33-36. A devoted one should serve the king in the ways spoken by me. The retainers of the king who do serve others not only in times of adversity but always and who adore the king in spite of his l)eing ig- norant, go to the domain of ludra that is inhabited by the Devas. — 37. Here ends the tivo hundred and sixteenth chapter on the king's servants. Matsya said *• — A king should have liis resi<lence in a central place which should be beautiful, with abundance of grass and trees. Jt sliould be inhabited by a number of people and \Yliore the tributary kings, princes and subjects arc loyal and submissive. It should also have some Brahraanas skilled in various rituals and many artisans in its vicinity. — 1>2. It should be surrounded by sweet smelling flowers and fruits. It should be impassable to the h)roigner's army. Tliere sljould be no tigers, scorpions, snakes, lions, thieves round about it. The place should be beautiful and should be elevated ajid well-supplied with water and should not be heavily taxed. A king hhould live with his assistants in such a place of liappiucss wliere there should bo absolutely nothing to agitate him. — S-5. Amidst such surroundings ho sljould have his fortress. There are six different kinds of forts viz. — Dhanusadurga, Mahidurga, Naradurga, Vriksadurga, Jaladurga, Oiridurga, and of the.se the last-named Oiri- durga is the best. — 6-7. of safety formed by placing the army in a particular position. 'WjnA place dcn.sely surrounded by trees which make it impassable, f<irt surrounded by water. fhRjn =;A hill fortress. The castle should be surrounded by a ditch and ramjjarts. The buildings are to be in the centre. It should have abundance of weapons. «.g., Sataghni and others. Its doors should be beautifully made. Its main entrance should he handsome and big enough to enable the king to pass through it riding on an elephant with Ids banner streaming. Four roads should be laid out to form squares. There should bo a temple in front of one road, the king's mansions in front of the second road. Facing the third one should be the houses of judicial and military officers and the gateway of the city should be in front of the fourth. In such a way a royal city ahould be laid out no matter if it is oblong, square or circular. Circular one is the best or it may be triangular or drum- shaped, or semi-circular or of other suitable shapes (in the form of military array, diamond-shaped, etc.). — 8-13. The palace on the banks of a river should be of the shape of a ore- scent; this is the best. Treasure should be kept in the southern portion of the palace, to the further south of which should be the place for the elephants. The elephaiityard should have its doorway to the east or the north. The arsenal should be made south-east. — 14-16. In the same direction should be the kitchen and houses for other works. The Jiouse of the royal priest should be to the left of the king's mansion where should also be the places for ministers, Vedic professors and students, physicians, stables and cow-sheds and store-houses. The stables should face the north, or the south. It is not well if it faces any other direction. — 17-18. All night there are to be lamps burning in the stables. The horses should stay there. Cocks, monkeys, slie-goats and cows with calves should be kept near the stables. She-goats should Jilso be kept for the benefit of the horses. Dung should always bo cleared away from the stables, elephant and cow yards before sunset The quarters for the grooms and elephant drivers and charioteers should be near the stables and the elephant yard. Besides them, soldiers, artisans, those versed in formulae, veterinary doctors (about horses and elephants, etc.), guests should also be best accommodated within the fortress. For diseases are likely to prevail much in tlie fortress. Brahmanas and Charanas should also be accom- modated. — 21-26. A large number of people should not be allowed to enter the fortress. There should be various kinds of cannon and weapons in the fort as well as those who can use them, for weapons that can destory thousands of people protect the king. There are to remain warriors also close by. Besides all these things there should be secret doors as well as other doors within the fort protected by those wlio killed thousand warriors or are skilled in shooting bows and arrows and throwing various other weapons. A number of bows, clubs, spears, arrows, swords, sticks, maces, big pieces of stones, tridents, battle-axes, quoits, etc., should always be kept ready within the fortress. Shields, skins, pharoas, ropes, caries, various things of artisanship, husks, loads of straw, wood, coals, etc., should also be kept. The tools of all the artisans, musical instrumeiits, various kinds of medicines, drums, weapons, various clothings, gems, iron, etc., should also be kept ready. — 29-34, A good quantity of grass, firewood, molasses, oils, milk, fat, sinews, cowhides, hides for drums, all kinds of grains, silk cloths, barley, wheat, jewels, other kinds of cloths, all kinds of irons, all kinds of pulses such as Moth, Milhga and Urada, gram, sesaraiim, cowdung, grain-dust hemp, resinous exudation of SAla-tree, bark of the birch-tree, wax, borax, etc., should also be kept in stock in abundance, — 35-39. Poisons of snakes should be kept ]o('.ked up in jars and similarly lions, deer, birds, etc., should also be kept confined separately. Animals unfriendly to each other should be carefully kept in secret spots, and apart from each other. — 40-41. Besides these thiass a king wishing the well-being of all should also keep in stock well-preserved all the various arthles of the state. The following medicinal plants and artitdes of purest quality should also be kept, Jivaka, Risabhaka, Kakoli, Anialaki, Vasaka, 6}rilaparni, Prianiparni, Mudgaparni, ilasaparni, Sarivadvaya, Vahitraya, Vara, Jasantl, Vpisya, Vrihati, KantaUnri, ringi, iSringntaki, Proni, Varsjl, Darbha, Reftueka, Madhuparni, VidAridvaya, Mahlksira, Malnitapa, Dhanvana, Sabadeva, Katuka, Eranda, Visa, Pariii, Satalia, Mridvika, Phalgu, Kharjura. Yastiinadlni, Sukra. Ati.4nka, K.'smofya, Olihatia, Atiohhatra, Virana, Iksu, Ikusviknra, Phanitndi, Sinihi, Sahadevi, Madlmka, Ihispaharnsa Satapuspa, Madhnloka, Satavari, ]\Iadl)uka, Ajvaftlin, Tala, Atniaiiupta, Katphala, Pfirvika, Raja8ii>aki, Itajasarsapa, Dhafiyaka, It iryapmkta, Utkata, KrdasJaka, Padniavija, Oovalli, ]\la«llnivalli, iitap; ki, Kaluigaksi, Kakajihva, Urupu'pika, Parvata, Trapusa. Guiya, ihinarhhava, Ka'eruka, Kasmirt, Villa, Saluka, Nngakesara, all s(U*tK of huNks, grains, Sainidhanya, milk, honey, curds, oils, fat and marrow, A asa, ghee, Nipa, Aptaka, Aksota, Vatnmra, Soma, Vanaka, etc. — 12-31. The following things sliould also be stocked in a kings castle, viz. — Pomegranates, Amrataka, tamarinds, h'mons, omMunbers, I > read fruits, Karamardaka, Rusaka, Vijapura, Kaiulnra, Alalaii, bnjal)andhuka, Kolakad- vaya, all sorts of Parna, Amratadraya, Panvata. NAgaraka, lrAcldiiaruka, Kahittha, Amalaka, Clmkrapluila, Jantaatha, dainhu, Navanita, Sanviraka, Rusodaka, all sorts of wines, AI mda, Takra, imrd and all sorts of white things, and other sour thiiigs. "~33-3ik The following things sliould aPo be kept: — all tlie various kinds of salts, viz. — Saindhava, iSaml)hara, sea salt, salt made out of well water, Ksara, MapiyAri, black salt, re<i sail, Sanvarchula, Udvida, Valaklya, Yavakhya, Aurva, K.sara, Kalabliasma. — (JOd'il. The following pungent things should also be kept: — sacred figs and the root of sacred fig-tree, Jbppali, Pippaliinula, Ohavya, Chitraka, Nagara, Kuvera, black pepper, Sigru, marking-nuts, mustard, Kustjia, Ligisticurn, Ajowfin, asapholmda, Alidaka, DlianyAka, Karavi, ])amboo shoots, Yajya, Susuklni, KAlam; likA, Fanijliak, garlic, Pliustriiia, iSiirasa, KayasthA, Vayastha, Haritahi, AIanahiia, Amriui, Rudanti, Rohisa, Kan- kunia, Eranda, Kandira, Jallaki, llanjikA, all sorts of Pitta and Mutra, Haritaka, various other fruits, Suknuili 1, IJingupatnka, and other pungent things. — 62-67. The king should collect the following things in his own city? — Musta, Cliandana, Hrivera, Kiitamaluka, DAniharidra, Haridra, Nalada, Uira, NaktamAla, Kadambaka, Diirva, PA-tali, Katuka, Danti, Tvakpalri, Vacha, Chireta, Bhutumbo, Via, Ativisa, Tnlisapatra, Tagara, Saptaparna, Vikan- kata, Kakodumbarika, Divya, SurodbliavA, Sadgrantha, Rohini, JatAma/isi, Parpata, Oantt, Ras&uyana, Bhringar§.ja, Patangi, Faripelava, Duspariift, Ajumdvaya, Kainft, SyArnfika, Gandbanaknli, Rupaparni, Vyas[hranakha, Obaturangnla, Rambba, 'Ankura, Aspboin, Taliispbofa, HarenukS, VetHgra, Vetasa, Tumbi, ViHani, Lorlhrapuspint, MyJatl, Karakrind, Vritfchika, Jivitd, Parnika, Gudclii. — 68-74. The following things should also be kept: — Haritakl, Amalakt, Bhiimyainalaki, Vibliitaka, Priyangu, DhTitakipujjpa, Mocha, Arjuna, Asana, Ananta, Kamini, Tuvarika, Syonaka, Katphala, Bhurjapatra, lilapatra; Patahlpatra, Lomaka, SamangA,, Trivrita, Mula, KnrpAsa, Gairika, Anjana, Vidruina, Madhuchhista, Kancjika, Kuinuda, Utpala, Nyagrodha, Udum- bara, Asvattha, Kinsuka, Sinasapa, Sami, Priyala, Piln, Kasnri, Sirisa, Padtnaka, Vilva, Agnimantha, Plaksa, Syainaka, Vaka, Ghana, Rajadana, Karira, Dhanyaka, Priyaka, Karankala, Aiioka, Vadara, Kadamba, Kha- diradvaya, the leaves, essence (resin), roots and flowers of all these. The king is to collect all sorts of poisons very carefully. Also he should collect various things of wonderful variegated properties that can destroy poisons, also that can destroy angadas, Ilak»aaas and Bhutasand Pitjaehas, that can destroy sins and prevent draught. The bacilli, the poisonous gases and fumes and similar destructive things should also be preserved by a king for the destruction of his enemies.— 75-8i.

हिन्दी अर्थ

विश्वचक्रदानकी विधि अथातः सम्प्रवक्ष्यामि महादानमनुत्तमम्। विश्वचक्रमिति ख्यातं महापातकनाशनम्॥ १ विधि बतला रहा हूँ। यह विश्वचक्र तपाये ko शुद्धं es

English

The king should also keep within his fort people versed in dancing and music and versed also in the Kalasastras (various arts). He should notallow the timid, the infatuated, the intoxicated, those addicted to drugs, the angry dispositioned, the disgraced ones, the sinful ajid bad persons to remain in his stronghold.. The monarch should always remain in a well-guarded citadel protected by charms, warriors, balconies, and well supplied with all kinds of grains and medicines and inhabited by the merchant classes. — 85-87. Here ends the two hundred and seventeenth chapter on how to protect a fort and a city of a king. Manu said: — Pray tell me, 0 Lord! the medicines that destroy the demons and dispel the effect of poisons and that ought to be kept in a king's fort. — 1. Matsya said: — The decoction of the following things dispels the poison, viz., Vilva, Ataki, Yavaksara, Patala, Vahlika, Usaua, Sriparnt and iallaki. By drinking and sprinkling the poisoned yava, salt, drinking water, bedding, clothes, seat, water, armour, ornaments, umbiella, chamara and fans with the decoction of the above materials, the effect of poison disappears. The decoctions of the following materials also readily drive away poisonous effects, viz. — Helu, Patala, Ativisa, figru, Murva, PunarnavS, Samanga, Vriijamula, Kapittha, Vrijironita, Mahadarnta, Satha. — 2-5. Laks&, Priyafigu, (long pepper, saffron or a particular kind of creeper said to blossom at the touch of women; Manjistha, Ela, Renukft, Yasti- madhu, Madhura, should be mixed with Nakulapitta and buried into the earth for seven nights in a vessel made of horn. Then it nhould be placed in a golden pendant studded with precious stones which should be used on the hand. It will dispel the poison from everything it touches. MAnalivyA, amipattra, TurnvikS, the white mustard, woodapple, Kuda, Manjistha, should be well-powdered and mixed with the bile of a dog and a KapiU cow. This great medicine prevents the effects of poisons. Besides these, there are various gems and pearls, MflikS and J/ituk& which ought to be held in the arm. They also prevent the effects of poisons. - 6- 10. By mixing Renuka, Jatrimaftst, turmeric, Madhuka, h' ney, the bark of Ak§a, Surasa, Laksa, and the bile of a log into a pi ste and applying it over the drama, sounding instrunxcuts, and banners; by hearing the sound of such drums and by seeing and smelling such banners on© is freed from the effects of a poison. — 1-12. Tryusana, five kinds of salts, ManjisthA. bo. kinds of t rmeric, cardamuina, Trivrita leaves, Vidaniga, colooyntli, Mndhukft cane, Ksandra, should be depositeddn a horn and then they should be mixed and boiled in hot water wlien they will dispel all poisonous effects. — 13 - 14. The white resinous exudation mixed witli muslnrd, ElavrdnkA, Siivega Taakara, Sura, and Arjuna ilowers and powdcuod together and used as incense in the fire drive away the poisonous efiVels from everything move- able and immoveable in tJie household. — lo-lO. Where the above-mentioned incense is burnt wornm, lizards, frogs, poisonous and creeping animals, or Krityas can not thrive?. — 1 7. When the bark of Palasa is mixed witlj the exudation of sandal- tree, milk, Murva, the juice of lifivAla, Xakuli, Tauduliyaka, and Kaka- machi and a thin decnetion is ]u-e|>ared, it prevents all.Jorts of poisons. Gorochanapatra Nepali, Kuiukuma ami 'l ilaka, if field in the arm, make one from all sorts of poisons and he beofunes tin* favt>nrite of kings. Turmeric, ManjisthA, Kinihi, Jhppidi and Niniba well grc»un'i{Ml togellier and made into an ointment massagf*d all over lije body take awa" all the effects of the most deadly poison from tl»e body, ddie fruits, f]ow(u\s, loaves, bark and root of tlie 5?irisa-treo grounded in cow's mine and rubbed over the body also takes off all poison. Now Itcar about the most mighty medicines, O King! viz, — 18-22. Bandh}a, Karkotaki, Visnukn1mt*s TItkatA, Satamuli, 8ilA, Anamda, Vala, Mocha, Patolika, Sorna, Panda, turmeric, DagdharuliA, Sthala-Kainala, Virdi, amkhamulikA, CUiamdAli, llastiinagadha, (lojAparna, KararnbhikA, Rakta, MalAraktA, Varliisikha, Ajaparni, KosAtaki, Naktarnala, Priyalarna, Sulochant, Varuni, Vasugamdha, Gandha, Nakuli, Irfvari, ivagamdhA, yamala, VarpanAlika, JatukAli, MahA'lveta, »votA, Madhuyastika, Vajraka, Paribhadra, Sindhuvaraka, Paribhudra, JivAnamda, Vasuharidra, NatauA- gara, KamtakAri, Nala, Jali, Jati, banyan leaves, Suvarna, MahanilA, Kunduru, Hansapadi, Mamdukaparni, Varalji, Sarpakiji, Lavali, Brahin!, VhJvarfipA, SukhakarA, Rujapaha, VridhikAri, JalyadA, Rohiijil Patrika Raktamdrla, Amalaka, Varpdkka, iyamA, Chitrapbal&, Kakolt, Kslrar K&koli, Piluparnl, Ketiinl, Vrirfcliik&ll, MahftnAgA, at&vdri, Oarudl', VegA, water lotus, land lotus, MahabhOmi creeper, UnmAdini, Somarajl, and all kinds of jewels especially Marakatamarii and other gems obtained from various creatures should be carefully preserved by a sovereign forihe pre- vention of bad influences from R&ksas, poisons, and Krityas. — 23-35. The various things obtained from ' men, elephants, serpents, cows, donkeys, camels, partridges, jackals, lions, bears, tigers, cats, rhinoceros, monkeys, pigeons, horses, buffalos, deer should be most carefully pre- served by the king. A sovereign should have his residence full of such things when he should build a most beautiful mansion for himself.— *36-38. Here ends the two hundred and eighteenth chapter on the various things to be preserved by a king in his fort. Maiiu said: — Lord! pray tell me wfiat other things are to be kept by a sovereign in his fort for his safety. Kindly reveal to us the secrets. — 1. Matsya said: — The fruits of ri§a, figs, aini and Vijapura should be prepared in clarified butter and taken at an interval of fifteen days which is known as Ksudyoga. — 2. Kaieru, its fruits and roots, Ikurnula, Bisa, DflrvA, should be cooked either in milk or claiified butter and made into a ball and eaten at an interval of a month. By using these medicines a man regains Ills life if wounded by weapons. The place where black bamboos are burnt, and circuinambulation is made thrice towards the right is, no doubt, immune from other fire. By burning a snake's sheath in the cotton fire and using it as incense, all the serpents of the household fly away. By washing the liouse with sea salt, Sambhara salt, barley water mixed with tlie earth of the place struck by lightning, the place becomes absolutely fireproof. Fire shouhl well be placed in a fortress in coarse of the day when a strong wind blows. Now the means of protecting a sovereign from poisons will be described. A sovereign should keep a number of birds and deer. Fii*st of all the cooked food should be tested by fire or 8on)e other method. A sovereign shouhl never touch his food, clothes, flowers, ornaments wirtiout testing them. The person who administers poison in king's food, etc., turns pale and very much confused, and uneasy when examination is being made. — 3-11. His sight becomes restless; be becomes absent-minded; he will drop his upper cloth in confusion, will turn speechless like a wall, agitated, nervous and will try to conceal his person, scratch the floor, shake his head, rub his mouth and scratch his forehead and will be hasty in every thing where haste ought not to be done. The king should find out by these signs the men who administer poison. — 12 14. The food mixed with poison wijl exhibit rainbow colour, look rough, with bubbles give out bad smell, make an explosive noise and cause TUB MATYA PLIKANAAI. headaclie to a person by its fume; when put info the fire. A fly will not eit on it and if it does, it will instantly die. — 15-17. By seeing poisoned food the sight of Chikore becomes fixed and the CUCKOO loses its melody, the crane moves abrupt; biackbees begin to buzz, Kraurpcha becomes stupefied, ccks begin to cry, parrots shrill, the female parrots begin to vomit, Oliarnfkar goes to another place, Karaudci instantly dies, monkey begins to nnikr water, Jivajivr':a becomes morose, mongoose shoots up its hair, Prisata deer begins to cry, peacocks beco*ne pleased, the poisoned stuff in a somewhat long time becomes rancid like anjthing kept for a fortnight. It begins to slink and ooze. Then it becomes juiceless and seemtless. — 18-23. S.ika wlien poisoned dries up and watery dislies begin to bubble and the stuff prepared with Saindhava salt, begins to froth. — 24. Poisoned grain becomes c(>ppereol(unod, milk turns bine, wine and water become of the colour of cuckoo, ri('e boc<'nu\s blarkisb, K »dao turns brownish, and curds become blackish, hbiisU or yellowish, clariiied butter becomes wntci\v, and poisoned matter ht'comos of the colour of a pigeon, fly turns green, oil gets red, and raw fruits by coming in contact with poison become untimely lipe, ripe ones go stale, garlands get faded, hard fruits become soft, soft ones turn hard, small fruits become disfigured. — 25-20. Poisoned dollies lose tlipir flush an<l become covered with black circular spots and iron and gems turn palo.--3(). Poisoned flnwcTs and sandal give most, disagreeable smell and the bark of tin* toolbsti(d< becomes black and gets thin. These arc the signs of poisoned stuff. — 31-32. A sovereign should llicrrfore peacefully live in his fortress, alwajs guarded by all the mantias, m<Mlicincs. ami jcwf ls as mentioned heretofore. —33. A sovereign is tlie soiirco of wolblKu'ng to Ids subjects; under the royal pniteetion tlie wlndc country ilourisbes; every one sliould therefore guard the king by all means. — 34. Here enda the tiro hundred and nineteenth chapter on the protection of the kinr. Matsya said: — O King! a king should well-guard his own son. A number of trustwortby servants sliould be retained to guard and a faithful teacher as well to give liiin instruction. lie should bo grounded in Dharma, Kama, Artha, arcboiy, the use of charriot, elephants and horses, and mechanical arts, and various other physical exeicises. A prince should not be so very truthful should speak sweet words according to necessity that need not be rigorously true. Such instruction should be given to him. Men should be employed to guard him under the pretext of guarding his person. A prince should not be allowed to mix with men of ClkA'PTB'R aoxt. tuigry or dvarioious disposition, nor with persons who had heeh insulted ' and looked down upon. His custodians should train him up so that he may he gentle and may not abandon the difficult path of virtue and befod 'away by passions during his youth. The prince who cannot be easily trained up in all such good qualities by good instrnctions should w wll-guarded in a secret place where he should have all his comforts. A prince devoid of politics and humility soon perishes. Persons well-trained 'should be employed in different departments of State. First they should be given small offices and then their sphere of work should be gradually widened. — 1-7. They should bo kept away from the vices, of drinking, hunting expeditions and gambling, for many kings addicted to them have been ruined and their number is legion. A sovereign should also not let the princes slaep in course of the day, nor should they be allowed to travel with no purpose in view. — 8-9. A sovereign should not inflict severe punishment, nor should he use hai'sh words and speak ill of anyone at his back. — 10. A sovereign should avoid the two evils arising out of wealth, vtz. — the evils arising out of not being used properly and of being used improperly. — 11. Not to guard well the enclosure walls, not to repair, the forts, not to collect wealth from various places, to give out wealth to unfit countries, and to unfit persons in improper times, are regarded as not using wealth properly; whereas to use wealth in vicious and bad works is regarded as using wealth improperly. — 12-13. A sovereign should factfully drive away lust, anger, pride, avarice and too much pleasure. After conquering them he should win his re- tainers and afterwards he sliould endear himself to his country and city and his subjects. — 14-15. Then he should conquer the external foes. These outside enemies are of various classes according as they are equal to him or under hia control or quite accidental and so artificial arising out of needs; and they should be treatctl with greater or less caution as they belong to the former or latter class. — 16. The friends are of three kinds: (11 as they are the friends of the father and tlie grandfather, '2) the enemy's enem}', and (3) an acquii'ed friend arising out of uecessit}'. Amang them the previous kinds of friends are superior. — 17-18. (1) King, (2). ministers, (.3) country and subjects, (4) fort, (o) penal laws, (G) treasure, and (7; friends are the seven component parts of an Empire. — 19. Of these seven, king is the root of the Empire, therefore he should be chiefly protected. A king should also guard the other six complements bf his Empire, if any of tl)ese components rise in rebellion, the king should in no time take away the life of that fool. A sovereign should not be mild and simple hearted. A mild sovereign is despised; nor ikhbukl a sovereign be hard aqd grim that he may instil a thrill of dread THE UATSYA PUHiHAM. in his people. A king who is both mild and strong according to circum- stances is prosperous in this life as well as in the next one. A sovereign should never joke with his retainers. — 20-24. For the latter begin then to despise him. Besides this he should give up all passionate habits. It is however meet for him to have his hobbies for the acquirement of realms. The subjects of a haughty sovereign are not amiable, he should therefore speak to everyone with a smiling face.— '25-27. He should not show his temper even to those wlio may bo fit to be condemned to death. He should ahvajs be dignified. — 28. Such a king always makes liimself dear to liis subjects and he sliotild be bountiful and generous for a generous king conquers the whole world. He should not give way to laziness, l)ut he sliould be quick in doing everything; all the works of a procrastinate king suffer. But where too much affec- tion, haughtiness, sellisliness, quarrel, vicious and unpleasant acts are concerned, a king should he slow; he is tlion pt'aiscd. lie should always keep his policy confidential; one who makes it known brings ruination on him. 'rijc sovereign whose pnliev is not known to any until it is accomplished, conquers all the w'orM. Kmpires always depend on the basis of sound poliev, the latter should thcrefoie always be well-guard- ed.— 29-33, A sovereign should solve liis po!i(' 3 through wise and sound states- men for there is always a risk of its leaking out wlmn placed in unreliable hands. The solution vff a policy thiongh desiralde channels therefore is a source of incalculable benefit. -Many kings are ruined owing to bad advices from ministers. — 34. Many sovereigns have been ruined by tlie iinsoundness of theii policy. Appearance, signs, hearing, features, speech, eyes, and face indicate the inward feelings of a Uian, A kiiig sound in politics has the world at his command. A king sliould neither hold council with one man nor with too ma]i\. He vshoidd not get into a boat without knowing its lewer. He should also deal wotli the robbers that accost him according to the nilt's of Saina, etc. lie should, by all means, pursue the course that majr not be against the wdsbes of his subjects and may not weaken them. — 35-3(L He should minister to every ones comfort in his state. The king who brings about weakness of his Bubjects out of delusion goes to rack and ruin and he is deprived of his kingdom and his brethren. As a nourished calf becomes fit to carry loads so is a voiy- well looked after State able to bear the weight of regality. The king who is kind to his subjects assures the permanency of his rule and achieves great objects. The King should carefully protect by all means gold, grains and land in his Empire and bring them under his control. As a father and a mother well-guard their sons, so a king should well guard his senses from his own persons and from others. He should always enjoy by his senses kept well under control. — 40-44. All the things in this world are under the control of Daiva and the exertions of men. Daiva cannot be clearly recognised, but the OEATTBR CXCn, exertions aro seen to bring about successful results. He should also keep all his passions under bis control which should be applied to achieve some- thing useful when there is an occasion for that. Such a king is univep' sally loved which brings him great' wealth name and fame from hi» Empire as well as from outside.— 45-47. Here ends the two hundred and twentieth chapter on the duties of a king. Manu said: — " Lord! which is superior, fate or one's own exer-* tion and effort? I have got doubts on this; kindJy solve them."— 1. Lord Matseya said': — The actions of the past life are known as fate or Daiva; consequently tlie wise have always held one's own effort and perseverance as superior. A man who every day performs righteous and auspicious deeds turns even his ill-luck into a good one. Those who have performed good deeds, and ai-e filled with Satvaguna do not get the desired fruits without their personal efforts and exertions. — 2-4.

हिन्दी अर्थ

तपनीयस्य शुद्धस्य विश्वचक्रं तु कारयेत्। स्वर्णका बनवाना चाहिए। यह

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Rajoguna class of men get fruits according to their perseverance and efforts. A, man, by perseverance gets wliat he wants. Those who have performed Tarnoguna deeds attain their desires with great difficulty. Those who are incapable of persevering regard fate alone as supreme. Know, 0 King! that men get all their desired ends by their energy and efforts. — 5-6. Consequently fate conjoint with the present, the past and the futuro gives fruits while perseverance in most cases bears fruit in.the present. Fate, perseverance and time all three conjointly bear fruit to a man. — 7-8. Agricultural prospects thrive by rain which again depends on fixed time and not otherwise. — 9. A man should therefore persevere righteously he then gets high fruits during adversity even. Even if he does not get fruits in this life, he is sure to get them in the next world. — 10. Lazy people and those that only depend on fate do not ever gain their objects, so one should always persevere in the path of righteous- ness. — 11. Prosperity forsakes those who always dream of fate and favoura those who persevere, one should therefore always be active and alert. — 12. Here ends the two hundred and twenty-first chaplet' on Fate and one's own Effort and Energy. Manu said: — "Lord! be gracious to explain to me the policies of Skma, etc., along with their characteristic and applications." — 1. Matsya said: — A sovereign should resort to the following seven policies or expedients at the time of necessity, viz., (I) S&ma. (2) Bheda, THE MAtaVA PERAIJAU. (d) Dnna, (4) Dao(Ja, (5) Upeksfi,. (6) Mhyt, (7) Indraj&la. S4niarii> of two kinds, viz. — SatyasSma and Asatyaanma. — 2-3. i\oic.— (l), (2), (8) and (4) have been explained In previons chapters. Upekft Pblicy of overlooking or cndorance, M4y&.«inw)= Policy of diplomacy. Indrajaia s=The use of some stratagem in war. SatyasAma =s Policy of genuine conciliation. AsatyasAma z:l*erfcdlous policy of coticiliation. The policy of Asatyasaina should never be employed in the case of the righteous and the saints for they can only be won. over by Satyasiiina. If Asatyasaina be applied to them, then hiiter and aggressive feelings are aroused virtuous and true and 8elf-restraine<l saintlike sovereigns of high pedigree should be endeared by praising their lineage and by relating to them their deeds of virtue to make a good impression on them never should Atati! 3 'asrima be applied to them. — 4*7. The following is the rule: — Tathj-asama is to be applied in the following manner: — narration of tlie high pedigree and description of the deeds done for one's benefit and acknowledging one's grai.tude, etc. Thus the religious persons are brought under subjection* Though it is heard that iUksasas are brought over by the use of SAina, yet it be remem- bered that it should never be applied in the case of the wicked. For no benefits will be derived thereby. The policy of conciliation wins all, but it should never be employed in the case of the wicked for tliey l(;()k upon a conciiiatoiy sovereigri as one afraid of them. Therefore it should nevei; be applied in the case of Avicked persons. — 8-9. Those born in a good family, nol)le, simple, virtuous and truthful and modest, are the persons with whom Sama principle is to be applied.— 10. Here ends the two hundred and ttrenty-serond chapter on the Dharma of the kiyrjs and the policy of conciliation. Matsya said: — With the class of people who are hostile and wicked to one another, wlio become afraid and feel themselves insulted, the policy of divide and rule should he employed; foi' the}" can best be conquered by creating disunion among them so the politicians say. — 1. The vices and the weaknesses on account of which a certain class of people become disagreeable to others, should he imputed to the latter in order to bring about a disunion among tliem. This is the rule. — 2. They should be explained about their own faults and defects and they should be frightened by the opposite party. Thus that class of men can be gradually and easily be divided from their party and then brought under submission. — 3. When many kings are bound in alliance, one single king cannot conquer them without creating disunion among them, therefore to create disunion among them is the best policy. Even Indra is unable to bear the influence of tJie united ones. Therefore the policy of divide and rule is so much praised by the politicians. A king should hear either OEJtBTBn exoiv, ■' directly from perrans who are to be divided or through otbem; the,he to test it and if be be satisfied that he is to take up the Bheda Such a policy shoulii however not be launched personally by a sovereigUf.: it should be given effect tp through another agency for then it proves more effective. — 4-5. A sovereign siiould not believe in the efficiency of liis men employed in working out a policy of divide and rule; for tlio people to be disunited may be mostly found anxious to serve their respective ends.— 6. In an Empire there are two sources from which bitter feelings of anger and enniiiy crop up; one is internal ami the other external of these, the internal faction is most to be dre.-uled; for it is this internal faction that brings about the ruin of kings. Tlie source of anger and enmity com- ing from outside, from otijer kings i.s known as external source of danger. The queen, prince, commander-in-chief, ministers, prime-minister, the princes, the wrath and discontent of these are known as the internal, source of wrath and danger. To a king this is indeed terrible. If the internal condition of the Empire be good and satisfactory, then the external source of danger however great, can be easily conquered by a king. He easily wins victory. — 7-10. On the other hand the sovereign who is beset with internal danger, perishes in spite of bis being like Indra in power; consequently such a danger and wrath ought to be very carefully guarded against.— 11. A sovereign using the policy of divide and rule in case of his compeers should first try and create disunion among their communities, and kith and kin; but he should very cautiously prevent a similar tiling happening amongst liis brethren, for distressed kith and kin bring suffering on their overlord; they should therefore be kept intact by gifts and royal regards as a dissension among them is so dangerous to a sovereign. — l<i-14. A wise ruler ought to conquer his foes by creating a division among their kinsmen whom tlie foreign king does not trust. — 15. The greatest of the enemies when disunited are vanquished by a small force therefore it is meet to create disunion amongst the enemies. — 15. Here ends the two hundred and tioenty-third chapter on Rdja Dharma — the policy of Bheda. Matsya said: — " King! " The policy of winning over another by gifts (Dana) is the best one. There is scarcely any one who cannot be wou over through gifts. Even the Devas also are brouglit round by mortals through gifts. The gifts are indeed highly beneficial to the people who live thereby; and one who confers gifts on others is beloved of all. Such a sovereign readily wins over his enemies as well as a multi- tude of enemies conjoint together. Men free from avarice and grave like the ocean although they never accept preseuta, still they side with such a sovereign through gifts. Gifts and presents given elsewhere influence others and bring these people round. Therefore this policy is the beat of all. Those who give gifts are known to be the best men in the world. They are always guarded by others like tlieir sons. Such a king does not conquer only tliis world but he also wins the realm of Indra — the abode of the Devas. — 1-8. Here ends the two hundred and twenty-fourth chapter on Rdja Dharma — the policy of Dana. Matsya said; — Those who cannot bo subdued by the three expedients above mentioned should be conquered by the unfailing Danda.— 1. A wise sovereign should conquer the people by launching his policy of Danda in conjunction with his ministers, according to Dharraaastra. In his country as well as elsewhere he should use this policy according to the prescribed politics and after knowing hi.s men for all things are established in Danda. He should first scan the race of those who have renounced the world, the VAnaprasthas, the sagp-like jieoplo before resorting to his artifice of Danda. Tlie aliuve people do not come under the power of Danda. The people of the dilTercut orders in life, as well as tliose void of them, the worthy, tlin great, the preceptor in fact any of them foun deviating from their prescribed order and duties shonhl be adequately punished by a sovereign. A sovereign however who iidlids punishment on the innocent and lets off those who are guilty, loses his realm in this world and goes to hell in (he next.. — A sovereign shoul-1 theiefore he most cautious in inflicting punish- ments. He must not go against the Dharmasasirii and politics. — 7. The subjects of a king in spite of Ids being of a very simple disposition do not get spoilt wlierc the pliantom of a penal code grim in appearance freely moves about and casts its hloidshot eyes on the people. — 8. If a sovereign floes not use his rod, tliero the children, aged persons, the saints, the BrAhmunas and widows become severely oppressed by the powerful ones as a younger fish i.s swallowed up by a bigger fish.— 9. Even the Devas, the demons, the serpents, the birds; they all transgress their limits leaving their prescribed tracks ii they be not made to fear the king's rod, Danda is always seen to exist when a Brahmana curses; when all kinds of blows are jn/licted, when all sorts of powers are exhibited, when aner is manifesicd and when serious doAerttii nations are made. A sovereign in/licting pnnishnwnta disc.riminatoly is revered bv peaceful Devas are not so much revered and worshiDDed aa nSlIt a Devas are worshipped. It is Dapeja that governs afl tha protects all, it is always alert when everything else is asleenff ** known « Dharma by the learned; througfr turtle nil OHAPTEB GXCIL Some do not commit sins for fear of Dharmar&ja and others do not sin for fear of the king's rod; whereas others again do not commit sins for fear of both; others again not being punished, commit sins. So every thing is established on Danda. — 16. The royal rod of punishment inSicts punishment on the wicked and guilty and also prevents others who have not committed sin from committing fresh sins. So the object is two-fold. It is out of the fear of Dauda that the Devas assembled in the Daksa Yajna (sacrifice of the Prajfipati Daksa) gave the share of sacrificial oblations to Mah&deva and gave the post of commauder-in-chief to K&rtikeya and Vala granted boons to children. — 17-18. Here ends the two hundred and twenty fifth chapter on Bdja Dharma — the Danda. Matsya said: — A king is created by BrahmS, for the preservation of all the beings, for awarding to the Devas their respective shares of sacrificial oblations and for inflicting proper punishment to tlie guilty. — 1. A king is like the Sun for none dare look at him with hostile eyes. Everyone is pleased at the sight of him, he satisfies all eyes, therefortj he is like the Moon. — 2-3. A king like Dharraaraja bestows his affection and inflicts his punishment on the people according to circumstances. He has therefore the attributes of Dharmaraja. — 4. Just as the God Varuna flings His noose round the enemy's neck similarly a king also throws his fetters round the feet of the wicked. This is the king's Varunavrata (vow). — 5. People are satisfied to look at their king as they are at the sight of the Moon. He is always rigorous and strong to curb the sinners and he should burn as fire does, all his enemies who are envious and wicked. This is his Agneyavrata. — 6-7. He should always observe this Agneya vrata. As the earth holds up all the beings so a king nourishes all his subjects. This is his Ptlrthivavrata. As all the subjects of a sovereign are steady in their devotion to him so is he in his devotion to Tndra, Sfirya, Vayu, Yama, Yarupa, Cbandram&, Agni and Prithvl. He sustains his subjects as Indra pours forth rain for four months during the rains. This is Indra- vrata. He takes revenues from his subjects as the Sun draws in moisture by his rays for eight months. This is Sflryavrata. — 8-10. As air pervades through and through all the being so does the king know the hearts of all his subjects through his spies. This is VAyuvrata. — 11. Here ends the two handred and twenty sixth chapter on Bdja Dharma. THE UAT8YA PVBAVAM. Matsya said: — One who has misappropriated anything placed under his custody should be fined by a king which should be equivalent to tlia value o£'the thing misappropriated. A king will not thereby lose his religion. — 1. One who does not return anything placed in his custody to the * person who placed it with him, and one who mischievously asks for a thing from a person on the mere allegation of having placed it in his custody; are both guilty and should be punished for theft or fined twice as much the amount of the value of the thing placed in custody. — 2. One who defrauds another of any valuable thing should be punished with death along with hia accomplices or should be sentenced rigorously as the king considers fit. — 3. One who does not return a thing within a promised time which he took as a loan from another person should be chastised and forcibly made by Purva Sahasa, to return it to its owner and fined by the sovereign. — 4. One who sells away the property of another through oversight, is not guilty but one who does so knuwdngly should be punished for theft.— 5. One who does not impart knoxvledge or mechanical training to hia students after l)aving received his fee for the same should be fined thA whole amount of his wages.— 6. One who does not feed his neighbour and BrAhmanas earns sin instead of virtue and he should be fined also one inAsa gold, hut if he omits to invite any sinful Bnihmana ho is not guilty. If a Brahmana be invited to join a feast and wlien he has come to the house of one who invited liim and is made to go back without any food and without any due cause, then the icivitor should be fined 108 Damas. — 7-8. One who does not confer a promised gift on someone should be fined of gold. A disobedient servant should be fined 8 rattis of gold along witli his unpaid wages. The master who does not pay his servant at the right time and dismisses him without a fair cause, should be fined 100 Krisnalas. One who pmmi.ses to give away a village, country or grain fields, etc., and afterwards goes back upon his word and tells false sljould be banislied from his kingdom by a sovereign. If anyone <loes not pay or get balance of the value of a thing that he bought or sold, within ten days of the bargain then the s(dler or purchaser should be fined six hund- red Krisnalas by the king, — 9-13. One who marries a girl to another without telling her faults should be fined 96 Panas and one who mischievously and falsely declares a girl to be not good (a eunuch) should be fined 100 Panas. One who shows one girl and then marries a different one should lie fined 1,080 Panas (Uttam Shasa fine). The man who ludi ng his faults marries a girl is con-sidered not to have married at all and should pay 200 Panas to the king. A man who weds liis daughter to one and then again marries her to another should be fined 108(3 Panas, (Uttam S4hasa fine). Similarly one who sells a thing to another after promising to sell it to some parti-

हिन्दी अर्थ

श्रेष्ठ पलसहस्रेण तदर्धेन तु मध्यमम्॥ २ पल सुवर्णका उत्तम, पाच सौ. प्लका म्रध्यम्र औँ षोडशारं ततश्चक्रं भ्रमन्नेम्यष्टकावृतम्। नाभिपद्ये स्थितं विष्णुं योगारूढं चतुर्भुजम् शङ्खचक्रेऽस्य पार्श्व तु देव्यष्टकसमावृतम्। द्वितीयावरणे तद्दत् पूर्वतो जलशायिनम्

English

OBAPTBR aoxlvn. cular person should be fined 600 Panes. One who demands more money than agreed upon and promised at the time of a girl's marriage should be fined twice the sum agreed upon. This is the rule of Dliarmarf&strs. A man who after paying earnest money for a thing does not purchase it should be fined 540 Panes (Madh3-am Danda) and the king should mgke him return the earnest money. One who 'after accepting his fee steals the milk of a cow under his charge or does not properly look after it should be fined 100 mfi-sas of gold and he should also be tied in iron chains and made to work in fetters. — 14-22. Notr.— qnf=A Coin equal in value to 80 cowries. The prison should be erected out of a city, it should be 100 Dhanu§a wide and in big towns, the prison should be twice or thrice the above dimensions. Those prisons should be circled by a wall so high as a camel may not look into them. — 23-25. And no inlet for a dog or a swine should be left in the wall. If an animal gets into a field without any inclosiire, and eats some of the grass etc., stocked there, then the man in charge of such tresspassing cattle should not bo punished. Maim has laid down in his code that if a cow that has calved only ten days ago or a bull set free at the time of Sraddha consecrated to the Deity eats away corns of a field, though enclosed, the keeper of such animals should not be punished. Other cattle besides them, if found grazing in the fields of others, should however be punished by a line ten times the damage done, being levied from the owner of the cattle, and if the above crime be done wilfully, twice the above fine should be levied.— 26-28. If a Kbatriya's fields be harmed by a VaisiVs cattle the former should be compensated by the latter ten times the damage done. One who usurps any one's house, tank, forest, garden and fields should be fined 500 Panas. One who does so unknowingly should be fined 200 Panas. One wlio annihilates the boundary mark at the time of its laying it out, or one who gives a wrong advice or is a councillor of liars should be deprived of his tongue or should be fined 1,080 Panas. This is wliat Manu has enjoined.— 29-33. If Brahraanas, Ksatriyas and Vaisyas do a thing contrary to their prescribed orders they should be made to perform the usual purificatory rites. A woman if she kills any 43ody should keep up the SudrahatyS ordinance. — 34. iVotc.— ordinance observed to purify oneself from the sin of h&ving killed a Sudra. If a BrAhmana cannot afford to spend as much as required for the performance of a purificatory rite in killing serpents he should keep up Krichhravrata for the purificatiou thereof. — 35. Kote, — ordinance causing bodily mortification. A twice-born is purified by chanting one hundred Vedic hymns if be cuts a fruit-bearing tree or flower creepers. — 36. The sin of killing a thousand beings having bones is similar to that of killing a crore of boneless insects such as mosquitoes, lice, etc. ut THE MAT8YA PURAUAM. To purify himself of such a sin one should observe the udrahaty& ordinance and should also make some gift to a Bnihinaua in case of killing animals having bones. One becomes purified of the siu of killing boneless insects, etc., merely by rranfiyama. — 37-38. The sin of killing the worms existing in grains, molasses and fruits and flowers is purified by eating clarrified butior. — 39, By cutting the medicinal herbs of a jungle without any necessity one commits a sin of which ho is purified l)y living on milk for a day. — 40. Such sins are cleansed b}'' the observance of the ordinances mentioned above, now the ordinances wliich ought to bo observed by a thief will be enumerated. — 41. By observing the Ardhakriolilira ordinance a Brahniana liocomes purified of the sin of having committed a thoft of corn, money, etc., in the house of another of his own caste. — 42. By observing ChandrAyana onp is purified of tlie sin ol liaving taken a woman, house, well, tank, etc., belonging to another.- 43 A man who steals trifles is purifietl by the observance of Sarpvapana Krichhra ordinance. — 44. The stealing of eatables, conveyance, bedstead, flowers, berries, and fruits is purified l)y drinking Pamcliagn\ ya.— 45. One who steals liay, wood, tro(', diicd corn, molasses, cloth, hVlo, fish and flesh becomes purified by ke(*ping a fast for three days.— 4()-47. One who steals peails, gems, IVubala, copj)er, silver, iron, KArpsya and stones becomes purilied if one ears Ibi* l\\clv(' days tl)o jofuse of rice. A thief of cotton, silk, animals of l)iccted hoofs, horses, birds, scents, medicines, rope, becomes puri(!c(l b\ living oji milk for ibree days. — 48. The ordinance iiionti(»noi alx»ve purify the twice-born on(Sf)f the sin of committing a theft, now tiie or<iiiiance.s for the purification of illict connections ivill be enumerated. — 49. One who is guilty of an illiou cointce.tifm witli his preceptor's wife should observe the ordinance ]»reBcribed for tin* sin of committing adultery with a lady of one's own ('oiumunity. For the purification from the sin of having an illicit conne(»iion with one's mother's maid, sou's wdfe, virgin, Chandfili, futhor's-sister's daughter, sister, mother, molhcr's-sister's daughter and rightcoirs lady, or l)rother's respected wife, Cliandrayana ordinace should be kept up. — 50 51. A wise man should not indulge with the above mentioned class of ladies nor should he marry one/s relation, a fallen woman, a woman in menses. He sliould also abstain from unnatural ofTence and indulging with lower animals. One who does so should keep up KrieblirasantajDana penance to purify himself of the sin. If one discharges one's semen in water, one is to perforin Krichlirasantapana vrata."-52>53. One who looks at a sexual intercourso or makes discharge in course of the day is purilied by bathing with his clothes on. — 54. A Brfdimana who indulges wdtli a Clhaudrda woman* or a woman of a different caste or eats their food or accepts a gift from them unknowinglj GR AFTER GGXXVIL falls from Iiis position. If he does so knowingly he becomes of that caste himself. — 55. A woman defiled by a Brahmana should be kept confined in the house by her husband and so should a woman be kept up who desires for another man. — 50. If even then she remains the same she should be made to keep up Krichhrasantapana ordinance which purifies her. — 57. A twice-born should have only one meal a day and turn the sacred Gayatri on his beads for full tln*ee years to i)urify himself of the sin of having indulged with a girl of twelve years in whom menstruation has not commenced (or a barren woman) for a night. These ordinances purify one for having illicit connections now the ordinances prescribed for those wlio associate with the fallen will be mentioned. — 58-59. A man who associates with a fallen lot for a year also becomes the same. One becomes fallen even by helping them in the performance of sacrifices, by teacliing them, by making them his relation, by interdining w'ith them. A man becomes i)iu*ified of it by the ordinance prescribed for it. But he will remain like a Preta. — CO 01. A fallen person should be taken outside the village limits by his brethren and made to drink the water of the inaid*s house. If a fallen man dies the sin tliat devolves thereby lasts for a whole da 3 and night. One should not talk to a fallen man, nor should one sit on his seat. Ho should only get enough for his sustenance. On the evening of an inauspicious day, the near kinsmen of the fallen man would perform before the Ouru his Udaka Kriya. His maid then would throw in the south-west corner one pitcher full of water. His friends are to fast thef whole day and night and tliey would not accept the Aaucha of that Preta. The friends of the fallen man should not address liim or sit with him or travel witli him. Nor should they express that he is their near relative. This is the social rule. Tie should only get enough for his sustenance, lie should not bo made to entitle himself to his share as an elder brother in spite of liis being senior, but the bigge.st share should go to the most dcserviug among the remaining ones. — 62-65. One who injures the prestige of a man should be fined Prathama Sahasa (270 Panas).— 66. A Ksatriyii who abuses a Brnl)inana should be fined 100 Panas, a Vaisiya doing so should be fined 260 Panas, and a Sfidra if he does so should be sentenced to capital punisliment. — 67. A Brahmana who abuses a Ksatriya should be fined 50 Panas, if he absuses a Vai*iya, he should be fined 25 Panas and if ho abuses a Sfidra the fine should be 12 Panas. — 68. A VaitJya abusing a Ksatriya should be fined Prathama SAhasa; if a Jfidra abuses a Ksatriya his penalty should be that his tongue would be severed. — 70. If a Ksatriya abuses a Vaiiy.aho would be fined 50 Panas; and if lie abuses a udra, he should be lined 25 Panas. If a tundra abuses . THE MAT8YA PURAKAM. Vairfya he should be fined 1080 Panas (Uttama S&l asa), but a Vairfya abusing a oudra should be fined only 50 Panas. — 71. People abusing men of their own community should be fined only 12 Panas and those who indulge in most foul abuse should be fined twice the amount prescribed. —72. A udra should be deprived of his tongue if Ik abuses violently a twice-born, if his offence be moderate; if his offence bo highest, he is to be fined Uttama Sahasa. — 73. A king should put a red, hot iron si)ike twelve Angulas long in the mouth of a iudra who vilifies violently one, taking his name, caste and house. — 74. A Sudra who teaches Dharma to tlie twice-born should also be punished by a sovereign by getting hot oil poured into liis ears and mouth. The person who speaks a lie with regard to his country, caste, Veda and corporeal duties should be fined 2,160 Panas (twice the Uttama S&hasa). — 76. A sinner who abuses a high class man ought to be fined 1080 Panas (Uttama S«ahasa) one who violates the ordinance of a king should pay double the amount of fine for lie is really a man who tries to upset the determination of the king. — 77-78. If a man wlio abuses another and then says tliat he did so in a joke, through love or intoxication and would never do so again, should be fined only half of the amount codified. — 79. The man who speaks ill towards the one-eyed, the blind, the bald-headed, and the crippled by addressing ihein as such should be fined one tola of silver (Karsapana Uanda. 80. One who uses harsh words towards his preceptor, motlier, father, elder brother, father-in-law and does not make room for his preceptor should be fined 100 Panas (hundred Karsa panas). -'-81. One who does not make room for another sageliko person oilier than his preceptor should be fined one ratti of silver (one Xri.Nnala). — 82. A king should get that limb of a udra severed from his body which he uses in cau.sing pain to the twice-born. — 83. The lips of the man who haughtily spits on another should be cut down. One who mischievously mak(,*s water facing another should be de- prived of his organ, and similarly tlio hind part of the man should be dealt with who maliciously makes wind in the face of another. — 84. The lips of a low class man occupying the seat of a liigh class man should be chopped off witii a mark sealed on his hip. — 85. The hands of the one who extends them to catch hold of the hair, feet, nose, neck, scrotum of a high class man should be lopped off by a king. — 86. The one who makes another bleed by his blows should be fined 100 Panas, and the one who pricks into the others flesh should he fined 24 OHAPTER GCXXVIL lol.'H of gold or silver according to the seriousness of the offence. The one who breaks anyone's bone should be exiled from the country. — 87. The king should get that limb of one's body annihilated by which he breaks another's bone; he should also be fined as much as wotdd be neccssai'y for the aggrieved person to spend in getting himself released from the court. — 88. One leg of the man who kills a cow, goat, elephant and camel should be chopped off. The man who kills small animals, and deer should be fined twice Damas; and the man who kills insects and worms should be fined one rnasd of silver and the owner of the animals should be paid his price. — 89-90. One who fells his master's or other's.tree should be fined gold pieces and double the fine should be imposed on thr)se who cut a tree near a tank, a thoroughfare or a boundary line. — 91-92.

हिन्दी अर्थ

अत्रिर्भुगुर्वसिष्ठ्च ब्रह्मा कश्यप एव च। मत्स्यः कूर्मो वराहश्च नरसिंहोऽथ वामनः रामो रामश्च कृष्णश्च बुद्ध: कल्कीति वै क्रमात्। तृतीयावरणे गौरी मातृभिर्वसुभिर्युता

English

Those who break fruit trees, arbours, creepers, and floral plants should be fined one m4sfi of gold. — 93. Even a man chopping grass unnecessarily should be made liable to pay a fine of Kafsnpana; one who beats another should be fined three rattis of Kri§nalas. — 94. Out of the fines levied for cutting trees, the king • should use bis own discretion; he must pay the owner of the trees the price for them and the rest should go to the royal exchequer. — 95. If any harm accrues through an untrained driver of a conveyance the fault lies with the master, but if any such thing occui-s through a skilful man the fault lies with the driver for which he should be punished. If perchance anything happens through sheer accident none is to blame. —96-97. One who knowingly or unknowingly usurps the property of another should appease the man whose property he usurps and pay a fine to the sovereign. — 98. One who steals away a rope from a well or breaks away the place where drinking water is supplied to the passers-by should be fined one mksA. of gold and the stolen articles should be made good, and he should satisfy the master of the well. — 99. A person stealing more than ten jars of grain should be killed and the one who steals less than that should be fined eleven times more the value of the stolen grain. — 100. The man stealing more than 10 jars of eatables should also be fined eleven times the value of the stolen things; but he should not be killed, and a man stealing gold, silver, fine raiments, wife of a liigli class man, oxen, arms, medicines and principal jewels slmuld be subjected to death. A king should adequately punish one who steals curds, milk, water, juice, bamboos, utensils, clay pots, powders, according to the gravity of the offence. A man stealing cows, buffalos, and horses of a Br&hmaa should have half his leg cut off immediately. — 101-105. Those who steal cotton bales, cotton, wines, cowdung, molasses, fish. TEE MATSYA PtJRAtiAM. birds, oil, clarrified butter, flesh, honey, salt, rice and cooked food should be lined twice the amount of the price of these articles. — 100-108. A man who steals rain out of a iitdd, flowers, creepers, and rice should be fined five masas <)f gold or silver and the tlieftof ripe crop, ifilka, berries, and fruits, should be punished witli a line of lOO I'anas if the thief has no sons and if tlie thief has son then Danilas. Tlio limbs of a thief einjjloyed in the accomplislnncnt of his mission should bo cut off. There is no sin if a Brahinaua who is not carrying anything, through hunger plucks a couple of sugarcancs or berries tn his way.— 100-111. Mann has said that there is no criino in taking a couple of cucumbers, two melons in fact anj' two fruits, tw'o handfuls of grain, as well as the taking of ilaka in an eijually small cpiantity, the fruits growing on forest trees, forest berries, a small quantity of liaMvood, grass, the plucking of flowers from elsewhere in the ah.setico of a flower garden for Divine worship. A man found doing any of tiiese things shonld not he [unished. One w'lio kills any animals having daws and fangs sneh as lions, snakes, etc., does not commit any sin. Ncitlier then; is any sin in killing an Atatuyl a man who has come to attack and kills, be he a llrfilimana, a preceptor, a child, a learned man, and an unknown man. — 112-117. /Vote.— For the dellnUion of an AtatfiyU seo People who doprivf' of iheir who indulge with 'fc the class of women wliom they ought to avttid, tlu.'se who set fire to others property, tliose who pt)is(»n, tho'r who treaclnutnisly kill another wdth a weapon, llutse who art iiuMT'iJf*s-:ly ugainsi a Iving are known by tlie knowers of Dharma as Atatayi. If a b<'ggar, a woman, or a vicious person, though prohibited, oiitern a place, iio should bo lliunl twice. Tliose who are found talking to anoihor vv<»man in a sacred plac(\ forest, or in their own house, those who are dnt(f*1ctl in bn aking a ri v(*r dam should be punisbed by tiie sentence named Sangiahana.— 1 If sucli a person is again hminl talking to women iie should be lined a tola of gold or silver, but tiune is n.i st-i Ituis eiimo in talking to rictresses in private or walking \\ilh tlirm in pii\ciLc for it is their }>rorcsHion and they bhould theroffire be jine.i sonietliing for doing so for they earn their liveliliood by prostituting their boilies. — One wbo forcibly violates the modesty of an unwilling maid in •the household should be killed outright. — llM. If one does so with her consent lie shuidd lie fined 200 Danda and the person taking share therein, cither inducing oi assistjjig should also be punished with a sluiilar line U.e, death). — 125. One who allows another to cfunniil such a thing in his house is also worth}'' of being punished similarly. Phe ])er.so]i wlio forcibly commits such an act with atiother woman is worthy of ladrig killed outriglit, but the woiTian so outraged is faultless. If a virgin after getting menses for the third tiiiie in her father's Iniisc, seeks a husband for herself, should not be punished by a sovereign. One who takes the girl away to a foreign land after marrying her in his own couiUry is a thief and Should be killed.— 126-129. If one is carrying away a girl who is without any ornaments or property, then he is not guilty; but if one carries away a girl with money he is liable to be punished instantly. A girl who desires to marry a high class man sliould bo given to him in marriage; and after marriage if the girl be confined in the house, she would remain all right. — 130. If a low caste man wants to marry a high caste girl and does SQ would be punished with death; similarly a liigh class woman marrying a low caste man should be punished with death. — 131. The woman who is disobedient to her husband on account of being proud of her brothers, etc., should be driven out of the house by the king. — 132. She should be deprived of her authority and given dirty clothes, and food just enough for her to live upon wlien defiled by a man of her Varna (caste). She should be lodged in ones own house in that condition. — 133. * The head of the woman defiled by a superior man should be shaved and ton looks of hair left on her head and she should be given dirty clothes to put on. — 134. A Bralimana, Ksattriya, and a Vai4ya who indulges with a Ksattriya, Vaifiya and fijudra woman in lower order should be fined Uttama Sabasa 1080 rarias; and if a Bralimana indulges witli a VaI4ya woman, or a Ksattriya with a vfidra woman, they should bo fined Madbyaina Sabasa and if a Vaiiiya indulges with a iiidia woman, he would be fined Pr a t h ama Sa h asa. — 130-137. A ftdra who indulges with a woinan of his own community should be fined 100 Panas, double the amount if a Vaijiya does so with a Vairfya woman, treble the amount if a Ksattriya does so with a Ksattriya woman and four times the amount in case of a Bnihniana when he goes to a BrPdnnana woman. This amount of fine is in case of only such woman as are without any guardianship; and if the crime committed is in connection with a woman who is under guaidiaiiship, the amount of fine levied should be increased. — 137-138. One who indulges with the sister of his fatlier or mother, mother-in- law, maternal uncle's wife, uncle's daughter, aunt, sister, wife of a friend or a disciple, a brotlier's wife, should be lined twice the amount of fine as above mentioned. The daugiiter of a sister, tlie wife of a king, the exiled woman, and a high class woman ai not lit to be approached. He who indulges with these, must have his penis cut oil and killed. — 139-140. One who indulges with a donkey, etc., sliould be punished by his head being shaved. — 141. One who indulges with a Chand ala's wife, who eats dog's flesh, should be killeil; and that animal should be fed. One who indulges with a cow should be fined a gold piece and a twice-born indulging with a whore should be made to pay her wages. — 142. If a concubine after getting his wages goes to another person she should he made to pay double the amount of it to the man who paid her the wages in advance.- -143. TBE MATSYA PVRANAM. If a mart takes a prostitute to another person on the pretext of taking her to some particular individual should be fined a niasA of gold. — 144. If a man after bringing a harlot does not indulge with her, the king should make him pay her twice as much and should levy a similar amount of fine for himself. Dharma will not thery be upset. — 145. If a number of people forcibly indulge with a concubine, the king should make each one of them pay her dolible the amount of her wages. —146. Fallen father, mother, wife, preceptor, priests should not be aban- doned, but a man doing so otherwise should be fined GOO gold pieces. — 147. Fallen Gurus are not to bo abandoned and mother si mid not be forsaken, even if she does a great vicious crime, for she is s\ perior to all on account of her bearing the son in Iter womb anthnoiirisliing him. — 148. A pupil wlio roads at forbidden times should be made n pay a fine of 3 Kahaipas and the master should be fined twice the amount. If one quits one's mdiara, one would have to pay also three Ka lianas, where no fine is spcciiically mentioned, gohi Kiisnalas ouglit to be inferred. Wife, sons, servants, disciples, brothers shouhl bo beaten on their back with a rope or a cane when they commit u fault. They should never be beaten on their beads One wIjo does so sliould be punisla'il like a thief. If a person sets animals to figfit with each other or gambles lie should be punished by the sovereign accortling to his discretion. A washerman should very carefully and cautiously wash fine clothes, on a wooden- plate or on a good stonepiece he should bo fined a masa of gold if he does not do so. If a thing is fonnd missing under the custody of its custodians, they should be made to make it goo»l. — lIO-loG. If the revenue obtained by a servant from the cultivators be not paid to the king's cofier or to the jjropriet(>r, his ])roperty is to be forfeited and he should be exiled. Tf a landlonl realizes more rent from bis tenants and gives less to the king should be banished from the Empire after all his wealth being forfeited to the crown. — ir>7-158. The officials of any estate who spoil the interests of the subjects and who arc found to be void of sympatliy and full of wickedness should be deprived of all their wealth. Those wlio persecute the subjects by misrepresenting the mandates of the sovereign should also be similarly dealt with. — 159- 1(51. Those who govern intricately who kill women, children, Br&hmana and who eat fishes, should be hanged and the minister or any other official of the state be he a luinister or a Pradirvaka if he is wfuking contrary to the policy of the crown should be banished after being deprived of all his wealth. TlK)se who kill Braliinana, indulge in drinking, thieves, and tliose who indulge with preceptor's wife should be killed. If such a man be a Brahmana he should be banished; with a mark on his body; — 162-163. Or they might be branded with different marks, and then exiled. These who indulge with preceptor's wife should be branded with a mark re enabling the female privacy, those who drink should be branded with tlie sign of a flag hung at a tavern, a thief should be branded with the sign of dog feet, and a man killing a Brahmana with the sign of a head- less human body. Men branded with such marks should not be taken in society. None should speak, interdine or live with Ahem. — 163-164. Those who speak irrleviSitly, eat forbidden things and marry one who ought not to be married should be outcasted by their brethren and the sovereign should take all their wealth and plunge it in the waters in the name of Lord Varuna. If a man having a wife is proved to have committed a theft he should be punished, when he is caught with all the stolen things. Those also should be punished who harbour thieves by providing them with food and utensils. The officials of the state who may have created a vice among the subjects should also be punished like a thief. Those who do not go and rescue according to his might where there is a danger, in a village sa} a house fallen or when a woman is attacked on the way, should be deprived of all their wealth by the sove- reign and then exiled- Those who plunder a royal treasure or assist the enemies of the sovereign should also be killed. Those who commit thefts by housebreaking or other similar devices in course of the night should be punished by their hands being cut and they should be hung on a trident. ()r they shouhl bo punislied by being drowned, or by any other means thus punished. — 165-1 7{h Those who stop the course of water in a tank, &c., should also be similarly punished. — 171. Those who break into a royal arsenal or a temple should be killed outright. — 172. Those who, iu times of no danger, throw unholy things on the royal road, should be fined one Kahanas and the king shoud make them clear off the road. — 173. If these be crupple, old persons, pregnant women and children, a lame man, they will be chastised by mere speech. A physician who purposely spoils the treatment of a patient should be lined with 1060 Panas. Those whose treatment is blameable should be fined iladhyama Sahasa and the false ones should be fined Prathama Sahasa. — 174-175. Those who break a state umbrella, banner or an idol should be fined 500 gold pieces and made to repair them. — 176-179. Those who break pure articles and also those who break jewels* should be fined Prathama SAliasa. — 180. One who increases or decreases unjustly the value of anything should be fined accordingly. The prison and tlie place of capital punish- ment should be made on a public road at such a place as to enable the sovereign to have an eye on the culprits. — 181-182. Those who break the city walls, ditches or gates should be exiled as well; those who plough not well and instruct the vicious should bd exiled. — 183. One who practises Varfikarana and Abliichdra practices, etc., should be fined 200 Panas. One who sells bad seeds calling them to be good no'l ako one who i«teiT(M-es with the aulhorify of tlu sovenMgn slionll be killed, afrer heini: di-fii:nred. 'I'lie oMsmiili " 1 o adnlteiates tho articles of in np.ihi '.rare wirlj inisdiief il l Im (mU d«'vvii to |>it*oes hy weapons and one who takinp; tliintrs from a trailer does not pay the price or Sells piivately tlii>Ro thinca should be (ineil Madliyania S.ihasa. A min fon:i 1 sellin" tilings by speaking a lie bIuuLI alsj be similarly dealt wiih. — 1S4-1S7. ]f a man finds fault with and blames weapons, saorifiees, asoetieism, country idol, clnite woman shonld be fined 1IK)>> Paiias (Ultama S iha>a, arul if a similar ofTenee is Oinrunitted by si gnnip of pmsons, each one oE tliem sltonld be S''ver:dly fined twice as much v d Oiie who gi\ s rise to quarrels sin. nld ciKo he punislicd. — 18818lh A llr.'iinnana who eats fi:arlic, onions, ham, chicken and animals oE five nails and otiier iincatahles should he hanislnnl by a soveicign; and n iQilra d oin so slniidd \)v fined one rati i ( K li-rrO 0 of rrold — 10-lJ). AVIiOjeas nirlnn.imis, IC'atlriyas and Vaisya.ii j.»ino are 1 he fined fourfold, tlM'('(do]d and iwef tld rcspecliv'ely gieatcr than ihvdra; the one n ho exiMtc-s t iiem should he finiMl twi(*(' as nmeli. if Mie volini- teeis to (liiaMcc ami i.hus lielp tiieiu to eat ninaOahlos slmidd be firn-ci four times, one win) iloes nct pay where ordered 1)3' a donor t(»do so and one ivlio hr:?aks open a lock or crosses an ocean should he lined 50 Panas. — 103-191. Cne wlio is }n)l\' and of a superior (dass if lie touehos nnyfldng whu li lie ought not, or attem[)ls to do a haid tiling, whicdi he is unable to di\ or gelds aniinai, oi* procures abr)rtion to a maid, or eats in a Sudra's Daiva and Pittii Kai ma-i and does not attend tho iii\ iialiun after accepting it shouid l)p fined It*'.) Kaijanas. — 195-11)7. (me w'lio thr.Avs about stoucs or thorns in tlic liouse of a good niau should bo fined Ki-i-nahi g'dd and <nu' '.\lio £;! vt's (*vidtMic,e in a dispute ]>et'afcn f.illicr ami kmu -.honid Ix' fined:.M0 l>amas, and if lie be a hom)ni-ab!(> man, lit3 slemM lie lined on ) iMmj is and one who gives a evid'Uiee in to of his heing aware of flu* lavvs h mhl he fined

हिन्दी अर्थ

पञ्चमे पञ्च भूतानि रुद्राश्चैकादशैव तु लोकपालाष्टकं षष्ठे दिङ्मातङ्गास्तथैव च। सप्तमेऽस्त्राणि सर्वाणि मङ्गलानि च कारयेत् अन्तरान्तरतो देवान् विन्यसेदष्टमे पुनः।

English

''f) aijo one who uses false weights sliuuKl be lined lUbJ Paaus, (Uuama Sahasa:. --llhS 1U9. One wlio ];i!! his wife, son, ])us])and, preceptor with poison or fire, etc., slionh! he pumlied by his nose biding cllppeil ami eais and lips being chopjied am! then kilhxl neai a cow yard. One who siUs (ire to the farm, rroj)S, stoidvs (Ji!;muv* or indulges with a queen hhoiiLI be burnt in tli0 fire of straw.— LoO 1:. A king's writer, if he!)>' some defects more and less, in his writing on a stamp-paper frees a thief, would be fined Uttaina Saluisa (lUdO Tanas. — -O'J. If he bo a T\rfattrl 3 'n, ho would bo fined Madhvama Sahasn; if a Vaisya, he would be fined Praihama Salnasa and if a tJhdra ho would bo fined lialf of it. One who defiles a Brahmana b\' making liim eat any- tiling nnworth 3 ' should also be fined 1069 Panas, if lie Hoes so with a Ksattj'iya the fine should be 405 Panas, if he does so with a Vaisya the criAPTEn ccxxviii. firxi should be 270 Punas and in case of a S>udra it should be 135 Panaa. The seller of tlie cover of a corpse, the one ivho henffi another, the one who sits on the roysil coiivej»ance and throne should be fined 1060 Panas (Qttaina Slliasa). — 201. One who aain fdes a suit that lie has lost should be fined twofold, bis appeal bein? dismissed. — 205. One who does not present him<5elf in obedience to a writ-royal or comes unasked and the man who being sentenced elTects his escape from the and those who are without any manhood should he made liable to a fine of silver or gold as iLc case may he. A messenger for his fault shonld l)(" fined half of the ahovementioned fine. ()f»e who e-capes from the lock-np where he is confiuetl to meet liis de'Crfs or leceive the award of his quota of punisliment as codified, shonld be punished witli eight times I lie i)nMishinent above prescribed.— 2()f?-2()8. One who gets anodier's hair or nails clipped in course of harmless discussions should he fined Panas. — 200. One who sets at liherty a man kept in confinement or a culprit worthy of being sent to the gallows should be punished twice as much as prescribed for the real culprit. — 210. If the courtiers of a king do anytliing unmimlfnlly tliey shonld 1)6 fined thirty times the amount prescribed which ti e king should oiler to God Varnna.-2U. If a servant of the state inflicts less or more fine tlian prescribed, he should be nuule to recoup the shortcomings out of ids own pocket. — 212. The sin that a sovereign commits in taking tlie life of an innocent prison is just the same as is accrued in protecting a man worthy of being condemned to death. — 213. A IhAlimana guilty of any crime, liowsoover serious it may be, sliould not be ctnulcmned to death, lie should only be deprived of his wealth and banished. — 214. A Bralnnana should never be killed for there is a great sin in doing BO, one should therefore avoid doing that. — 215. The king wlio does not punish a man worthy of being condemned and punishes an innocent man merits enormous discredit and goes to bell.— 216. A king should always punish a guilty person after thinking over duly the gravity of the offence, in consultation with a BrAhmaiia. — 217. Here enflathe tiro hmulred and tirenty-seroifli chapter on the king's Dharma — his inflicting punish me nts CIIAPTEIl CCXXVIll. Manu said: — "Lord! pray tell me bow peace-offerings {S>,"infi) are made to avert the omi 11 ious signs seen iu the celestial, iuteiiuediute aud terrestrial regious." — 1. THE MATS7A PURA'EAM. The Lord Fish replied: — " King! T shall now mention to you the ceremonies that one ought to perform to appease the three classes of evils. Out of them those relating to the terrestrial region should be attended to without delay." — 2. The Abhaya cereriioiiy appeases the evils of the intermediate region. The Saumya' ceremony averts the evils of the celestial region. An ambi- tious man persecuted by another and desirous of prosperity and of conquer- ing his enemies should perform Abhaya rites to obtain liis desires and annihilate his enemies. Wlien one becomes afraid in hisabhichara practises (magic or charm for a malevolent purposes or wlieii one wants to destroy enemies, or when great, danger comes up, Abhaya ]>eace-offering should be performed. Saumya-lanti should l)e performed l)y tlie people suffering from pthisis and other similar diseases. People used to the porforinance of sacrifices and those wouudetl should perform also Ranmya-oaiUl. Vaisnavi-idnti is to be performed when there is an eartliquake, or scarcity of grain, famine, excessive rain, drought, visitation of locusts or raid by daring thieves. — 3-7. When lower animals and men begin mostly to die and when terrestrial ominous signs become visible, Ilamlri-lanti should he performed. — 8. BrAhmi-S«*inti should be performed wlien the Vedie lore begins to decline, atlieists begin to multiply and tiie unworthy om's begin to occupy the position of the worthy. -0. Randri-laJiti should also l)e bet perhumied when a sovereign ascends* his throne, when there is a fear from any hostile mouandi, when the country is disunited and when the di'tmeahm of enemie is intended.— 10. Vayavi-Jjanti sli' uld be peifonnofl wIm n (ui uncornmoidy high wind blows for three days and all the eata}»les go bad and diseases arisjug from wind crop up. — 11. Vayavi-nnli should be perf n-nied when the rains bold off, agricul- tural prospoct.s get rninf-d or whtni the tanks run foid."-12. Bhargavf-ianti should hr })erfor!iiefl when one has to obviate the effects of a curse or.spell..\n I Piajapatva-i'auti is to Ik* performed when there is any irregularity in tho delirf*ry (af cliildien. TaNh-brfjuiti' should be perforrried when the venorjible l)eeMrne j)o)iule(l. Kaumari-Jantid is very beneficial for tliey(>upg ones, Agmdyi-S.int i* is ncTessaiy to subdue fire, and when conuTiarMls aie m»t duly e.xeenled by tlio servantfl, when servants begin t(; p-rish. (iandharvi-Santi is ])erf(n-me(l when horses begin to g(*t unruly an<l wlien hoises aio desired. — i'bU). When there is an epidemic aimuig the elephants or when elephants are desired, then Afigirasi-t.iiiti should be j>erf«»rm(Ml. — 17. Nairitya-ianti sliould be performed wlien evi!-sj)irits cause danger, Ytimya-ianti should be performed when there is a fear of an untimely death, when one lias bad dreams, and when there is a fear of hell. ■Kauverl-Santi sliould be performed when riclies begin to decline. — 18-19. Parthivl-Santi should be performed wlien the trees and their fruits begin to decline, when rielies begin to decline and when prosperity is desired. — 20. G'HAPTER ooxxix. Agneyl-Santi sliould be performed when any untoward things happen before daybreak or during the night time in the first Y&ma when Ilasta, Svati, Chitra or Arfvini aaterisms are seen with the Sun in the north- western corner; or when in the second Yania of day * or night Pu§y4, Viiakha, and Bharani star go with the Sun and ominous signs are seen in the south-eastern corner. — 21-23. Aindri-anti should be performed when any ills occur in the third Yama of night or day when Rohini or Jyetha star is seen with the Sun and ominous sign occurs in the south-east corner. — 24-25. Maha-Santi should be performed \yhen any ills happen in the fourth Yama, night or day wlien Arflea, Ardra, Pu§ya or Mula star is seen with the Sun and ominous signs appear in the west. — 26-27. When any ills occur at noon during day two propitiatory rites should be performed. Rites performed when there are no disturbances beget no consequence. — 28. The prescribed propitiatory rites avert the ills as an armour saves one from a volley of arrows. — 29. Heje ends the tico hundred and twenty-eighth chapter on the propitiatory rites or Sdntis. Manu said: — '' Lord! be gracious enough to tell me about the chief and peculiar ominous signs, the consequences thereof and the ways of averting them, for you are the knower of all things."—!. Jilatsya said 0 King! I shall relate to you what the hoary sage Garga told to Atri once upon a time sitting on the banks of the river Sarasvati when the fiery sage Atri asked the most illustrious Garga.— 2-3, Atri asked: — "Sago! pray tell me how men, cities and kings look before their destruction." — 4. Garga said: — " The gods become angry at the incessant evil doings of men and then untoward things crop up. They are of three kinds, viz, ills pertaining to (1) Celestial, (2) Intermediate and (3) Terrestrial regions. When stars and planets are malefic celestial and intermediate portents become visible, e,g, the shooting of stars, the preternatural redness of the sky, modifications in the halo of the Sun and Moon the sight of the city of the Gandharvas in the sky, the Ttunatural rains, etc., are the portents in the intermediate regions. Disturbances among the movable and the immovable, earthquakes, changes in the waters of the rivers, etc., are the portents of the terrestrial region. The terresti ial portents show a little result and get fructified within a short time. — 5-9. The celestial portents produce middling effects; and get fructified within a comparatively longer time. If there is a good rain within sev days of the liappening of any kind of portent the latter becomes void of all effects. All the ills should be averted by the performance of the pro- pitiatory rites, otherwise they are bound to produce their effect; the very TUB MATSYA VVTlAVIAM. terrible ones last for three years by endangering the king, his preceptor and city, — 10- 12. Their frnotifioation fakes place on the body of th* kings, ordinary men, in the entrance of the city, in the sons or in tlie tre asury. — 13. I shall also explain to 5'ou the influence of the vari»>iiR seasons of the year on the various portents, ihat really turn their ills into go al-luck, as for instance, the falling of a tiiunder-bolt, earthquake, the thunder in the evening, loss of agricMiltnral prospects, the Sun and Moon being circled by a halo, the sky being covered with dust, or smoke the directions assum- ing a red hue at the time of sunrise or sunset, the gush of myrrh from a large number of trees, tlie increase of cattle, birds, and honey are all very lucky signs during the vernal season, the months of Chaitra, Vairfikha. The appearance of a comet or a malignant star, the falling of meteorites, the Sun and sky in the evening turning tawny, the sky gettingdark, tawny, red, or oceaidike, the loss of water in rivers, during tlie summer mcnulis are very lucky. The appearance of a rainbow, the falling of a thunder holt, lightning and meteoirs, tlie peal of langlifer, the crackings in the earth, the shaking of bridges, eartliqiiake, tlie overflow of rivers and tanks, the excitement among the horned animals and lainrs during the rainy seas(m are very lucky. Cold winds, frost, the loud speaking of deer and liinis, the sight of apparitions and spirits and voice speaking in the Heavens, tlie pervasion of smoky darkness in llie directions, tlie blowing of high wind, the sunrise and sunset at great altitmles are very good signs during tlie Hemanta season. The sight of Divine ladies, Candharvas, extraordinaiy things seen in the Vitnanas, stars, planet's, the DaivavTuii (celestial voice) the sound of music coming from the hills and wood, th(» inerease in agri- cultural produce, the production of juices, in crops aie very lucky signs d'.iring the autumnal eason. Frost, wind, the ]>n)du( tion of young ones by the she-goats, birds and males, the •-pioiiting of leavr'S in the tiers, the shooting of meteors, the sight of ext raonlinary forms, the sky looking black, the falling of stars are good signs (lining Siiiira, ilie cold season. — 14-25, Tliese are the Incky signs if they ocenr during flic periodsmenlioned above, if anytliiiig otherwise happens, a king should at once take mea- sures to avert those ills — 20. Here enda the two Intndred and IwcYitij-ninth chapter on Sa)iii offerinif$. Garga said: — Where the idols of the Devas begin to dance, sliiver, shine like fire; vomit smoke, l)Iood,aiiy unctuous substance, fat; weep, laugh, perspire, stand up, walk, breathe, terrify, eat, throw away the biiitiier, etc., at a long distance, cast their head down; or move from one place to anolher one should not stay there fur the king with his Empire where such things occur, or sins increase, are ruined. Such things forebode ill o£ the country where they happen. Such portents manifest through Lit'.ffns of tho Uevaa or tlirongh flie temple where the Deva is installed or lluonoli the Bralirnapas in tlie temples. Know that flie country is in danger where evil pigtia are seen when the Devas march in procepsion in iJeva Y/.trAs. One would quit that place even if it be the p'lace of the grand- faiheiR. 'riie inischiers amongst animals are caused by Itiulra; the mischiefs amongst kings are caused by Ix)kaprdaR; Rvainikarfika causes them amongst the commanders of an army and Vinu, Vasn, Indra, ami ViiJvakarm& cause the miscliiefs among tho rest of the creation.— 1-7. Oanetia causes them amongst (ho chieftains; the Divine spies oanse mischief among the spies of a sovereign; and the Divine ladies cause mischief amongst the ladies of a sovereign. — 8. These evil portents by tliegralias are caused by Vasndeva. When the Divine images and idols undergo such uncommon changes, the learned in the Vedas, the preceptors of a sovereign should worship the Divine images with incense, flowers, m idlnif>arl<a, etc., and then decorate them withorna* ments and shotdd sacrifice and offer oblations in the Fire for a week willi« out giving way to laziness. — U-1 1. They shonlrl al«o fee<l the BnHimanas with sweets and other things for a week and on the eighth <hiy give away cows, laud, gold, etc., whicU then averts the effects of all such omens. — 12, Here ends the tico hundred and thirfy-ei,hfh chapter on propitiations for the bad omens. Qarga said: — The countr} where the burning takes place without fire ami fuel and where fuel fails to produce it, is sure to be harassed by some foreigners — I.

हिन्दी अर्थ

तथाष्टादश धान्यानि रसांश्च लवणादिकान्। माल्येक्षुफलरत्नानि वितानं चापि कारयेत्।

English

Where flesh is cooked only in water; where a part of a kingdom ia burnt, where forts, gateways, palaces, temples, catch fire or be struck by lightning; the sovereign is in danger. — 2-3. Where darkness pervades during tlie day, the sky becomes covered with dust without a duststorm, smoke pervades without fire; great calamity befalls there.-- 4. Where flaslies of lightning are visible without clouds, stars are visible during the day time, great ills are sure to happen.— 5. When stars, planets become mortified and lose their colour or positions; where the stars become unusually inortifie<I, where qumlriiped deer and birds are seen in cities, Viihanas and conveyances; where fiery weapons become pale; where wealtli is being taken away from the Treasury, one sliould infer that great battle is sure to ensue.— 0*7. Where without fire, sparks appear an 3 'where, where arrows are fixed in bows in an unusual waj*', where weapons get derange<l, war is sure to ensue. When these bad omens appear, the rojal priest should fast for three days and pour offerings of sesamiim and ghee into the fire kindled up by the THE MATSYA PVRANAM. wood of milky trees and afterwards the Br&hmajpaa should be fed and given golS, cloths, lands, which will then avert all the Calamities that befSl by the rage of fire. — 8-11. Here ends the two hundred and thirty-firet chapter on SAnti. Qarga said: — The cities wliere the trees, inhabited by the Devas, begin to cry, laugh, eject sap, drop their branches witliout any cause or high wind; the plants tliatare only three years old bear fruit; trees begin to overflow with milk, oily oiibstiinces, blood, honey, or water; they sud- denly dry up without disease; the dried onesiiegin to sprout; the fallen ones stand up, the stan<ling ones fall down; all such things forebode ill of them. The weeping of the trees indicates the approach of some epidemic, and the country becomes anniliilated by their laughing. — 1-5. The breaking down of their branches foretells a war, the bearing of fruits by the three years' old plants means tlie death of babies; plethora of fruit and flowers means the ilisuniou in the empire, the flow of milk indicates the loss of milk in cows, and that of oil forebodes a famine. — The flow of wine means the d('structioTi of conveyances, the flow («f blood foretells war; the flow of honey means difl'usion of great diseases, and the flow of water means drought.— 8. The drying up of trees without disease means famine; the sprouting of the dried up trees means the loss of vitality and grain. — 9. There is danger of disunion foretold by the fallen trees standing up and the standing ones falling down, and their moving from one place to another means the annihilation of the country. — 10. There is loss of wealth where tlie tre(;B begin to weep or laugh and their barks are burnt. Those are the portents which transpire through adorable trees. — 11. Where the fruits and flowers of trees undergo change tlie sovereign is sure to die. Such ill-forebodings should be averted. The tree in which the above signs appear should be covered with clothe and adored with sandal, incense and tlien an umbrella should be stretclied over it. Then Lord iiva should be worshipped and an animal should be sacrificed near the tree. — 12-14. Then the mantra " Rudrebliyoh, etc." sliould be uttered and oblations offered unto Fire and the Kudra Mantra is to be muttered. Afterwards Brkhmanas should be worshipped and fed with clarified butter, rice cooked in milk and sugar, sugar, etc., and then give them presents of land. Then rejoicings should be held in tlie house and Lord liva should be worshipped with music and dancing. — 15. Here ends the two hundred and thirty-second chapter on Oraha Sdnti, OHAPTBB COXXZIV. CHAPTER COXXXm. # II • — There is always fear of a famine by excess of rain as drought or want of rain. Copious rain at an improper time (other than the rainy season) is dangerous. Rain without clouds means death of a sovereign and the weather getting warm and cold at unusual times means danger to the sovereign from his foes. — 1-2. Where there is a downpour of blood, there is always fear from weapons and war, and the city where there is a rain of dust and cinders perishes. — 3. Showers of marrow, bones, oily substances mean the increase in the death-rate of men. Showers o£ fruits, flowers, grain mean a great danger and a downpour of dust, stones and small beings indicate the approach of an epidemic and a shower of bored grains foretells the loss of agricultural prospects.— 4-5. If there be no shadow seen while the sun shines brilliantly, there being no clouds or dust in the sky, it means ill-luck to the country. — 6. If a rainbow is visible towards the north-west during the night in the absence of clouds, if meteors shoot, and the directions become unusually red, and the Gandharva regions are visible and the Sun and Moon surrounded by halos; then there is sure to happen some unrest in the land and fear from some foreign power. — 7-8. To avert these ills, sacrifices should be performed in the name of the Sun, the Moon and the Wind and money, cows, and gold should be given to Brahmanas. Here ends the two hundred and twenty-third chapter on S&nti. Garga said: If rivers, lakes, or cascades advance close to the town or recede to a great distance away from it, and if the waters of the tanks and streamlets, etc., become tasteless and if the water of the rivers turns warm, dark, of an unnatural colour, and full of froth and sand if It turns milky, oil} winy, or bloody; the empire where such things happen IS bound to pass into the hands of another sovereign within six months from the time of such happenings. When reservoirs make unusual noise, and kindle up, or look as if smoke, fire and dust are coming out of them or water suddenly springs up, without there being dug a ri? multitude of beings plunge into water, and when an the reservoirs begin to produce musical sounds; there is always a great danger of dreadful epidemics. To avert the calamity, Ganges water or other holy water, clarrified butter, honey and oil should be poured into the waters and the head should be turned on the mantra sacred to Lord Varupa and sacrificial offerings should be performed in the water. — 1-6 0 * 1/1 Brdhmapas should be fed with clarrified butter, honey, given cows covered with white cloth and jam full of water. — 7. Here ends the two himdred and twenty-fourth chapter on the extraordinarv peace offering when reservoirs of water go bad, m TEE iiATSTA PmiJfAM. Garga said: — The bringing forth of children by women at tinusual J)eriodB, their giving birth to twins, tlie birth of otlier beings from human foetus, the birth of mouthleps offspring as well as of those liaving more than ordinary limbs, or of the lower beings, birds, scorpions, snakes mean the destruction of that country and laniily in wliicli such birth, takes place. — 1-3. The women giving birth to such progeny should be sent out of the countr} by tlie sovereign and he should llicJi adore the women and the BiAhmanas aie to be fed satisfactorily.— 4. Here ends the tico hundred and thirty-Jifth chapter on the extraordinary Sdnti on the delivers/ of women. CHAPTER eeXXXT Garga said: — It is a most unlucky sign wlien first class horses and other similar conveyances do not move in an orderly maiinor, when made to do so while they go regularly when not intended so. A geat danger is sure to come, — 1. The drums nn<l other smnding instruments not giving any sound when beat or struck or emitting sounds without being struck, the moving of the immovables, the m>t going of the movable objects when made to move, the somul (jf tlm dnims, etc., coming from the sky as well as the singing of the (daiidharvas, the \vo( (lcn ljulles, axes, etc., undergoing unusual changes, cows tighling among themselves with their tails cocked up and womtm kill women and changes occur in young ones; these indicate a war, — -4. Brahmanas sliould be made to worship T.omI Vuyu with barley meal and the head should be turned on the formula sacrod to VAyu. Afterward? presents should be given to Ibalimanas and they should be fed wit! Paramanna and be given fees in abumhince. — 5. Here ends the two hundred and tliirt tpsixLh chapter on unusual peace offerings. Garga said: — The emigration of wild deer and jackals from th' jungles into the town is a bad omen; so is the emigration of village bird and deer from village into the jungles. The inauspicious howlingoi* jackal fearlessly in front of a royal mansion and tlie entrance gate of the city i most unlucky. When the land animals go to water and when the aquati animals come over to land, the time is very inauspicious. — 1-2. The roaming about freely of the animals in course of the night, thf usually prowl in the day and rice versa as well as the desertion of the: usual habitation by the village animals forebode the desolation of il place where such place where such things occur.r-3. The sauntering about of the dogs and other anirnala of habitatiM m a circle in the evening, and their waiting in an unpleasant chwi&s, alaC forebode the desolation of the place where they do so. -. The crowing of the cock in the evening hoarsely, the laughing of the cuckoos and the howling of the she-jackal facing the rising sun are also most inauspicious signs. — -5. The swarming of pigeons in a dwelling-house, the coming down of fire on a man's head, the laying of the honeycomb by the bees within the house, foretell the death of the owner. — 6. If fire occurs on an enclosure entrance gate or within a house or on any entrance, or on a shop, mart, banner or weapon and if any such plaqc or things be covered witlj an anthill or if the honey flows out of a honey- comb in their places, the desolation of the country and the death of ruler are certain. — 7-8. If a place be infested with too many rats and locusts, disease arises ou. of hunger or when there are seen charred pieces of wood bones, and dogfii with horns, the diseases of the monkeys occur, where crows are seen with grains in their mouths and those who are skilled in the arts of warfare fear-- lessly subdue all people tlieii a dire famine is sure to occur; and th people are doomed to bt'ur the sufferings of a great war. If a monaich chances upon a white crow in course of his amorous pastimes he is eithei destined to die or his country ami wealth are on the verge of ruin. — 9-11. The king in front of wliose gateway or in whose palace an owl is visible, is doomed to die or lose his treasure. — 12. To drive away the ill-effects of such unlucky foreborlinga a sacrifice should be performed, and terrestrial tantl is to be performed; and fee® presents should be given to the Brahinanas, and five Brahrnauas should be made to turn their heads on the prescribed formula3 ria., Dev4- kapotah, etc." Afterwards some cows adorned with gold and cloth should be given away to obviate the impending disaster. — 14. Here ends the two hundred and thirfy-serenth chapter on extraordinary, Sdntis due to birds and deet\ etc Garga said: — There is a fear 5f sovereign's death when his palace, gateway, balconj'', fort, etc., fall down abruptly — 1. The directions being covered with dust and smoke, the waning of the Sun, the Moon and the stars foretell the iinpendig danger of a sovereign — 2. When Rakasas put on their appearance, when Brahmanas become void of their duties, when seasons are subverted, the unwoithy ones are worshipped when stars fall, know these are the signs of death. When the Sun and Moon are eclipsed, when the lialos of the Sun and the Moon appear poroua; wImh ]&etu rises and when the stars and planets look pain TEB MATSYA PVBANAM. they forebode ills and great danger. Where women are quarrelsome where ys kill boys, where prescribed religious are not practised, where fire in course of propitiatoi-y offerings does not shine well; where the marching of ants from the north into fire takes place, where jars full of water become empty or where the loss of charrified butter occurs or where there is the absence of propitious formulse, the waning of the voice of the Br&hmahas, the dimness of the musical instruments in the temples, the hatred towards the preceptors and friends and the worship of the enemies, the loss of the prestige of the Brahmanas and friends, and honoured persons occur, where atheism prevails as to the auspicious effects of Homs and other sacred ceremonies and the destruction of the country or the death of its sovereign is at hand. — 3-11. Now hear the signs that are seen on the impending min of a king. The finding of faults of the BrAhmanas by the king, the harassing Brfihmanas and usurping their wealth, the wish of killing Brahmanas, the disregard of Brahmanas in the performance of religious rites, the presence of anger when anybody asks for cutting, the love f.U' decrying them, the disinclination to praise them, the causing of pain to them out of avarice; not paying attention to one's own duties, the levying of fresh taxes out of avarice, are also most unlnckj' signs to obviate the consequence of which Indra with Indrvini should bo worshipped, Brahmanas should be fed and sacrificial offerings should be made to the Devas. The Brfihmanas and good men should bo worshipped and given pre- sents. — 12-15. * High class Br&hmanas should be given cows, gold and lands, sacrifices should be i)erforraed, and Devas should be worshipped. Thus sins will be destroyed and order restored again. — 0. Here ends the] two hundred and ihiriy-eihtJi chapter on extraordinary Sdnlis on unJnekij siyns.

हिन्दी अर्थ

परमानन्दरूपी त्वं पाहि नः पापकर्दमात्। हदि तत्त्वं गुणातीतं विश्वचक्रं नमाम्यहम्। वासुदेवे स्थितं चक्रं चक्रमध्ये तु माधव:

English

Manu said: — "Lord! How should a king perform Griha-yogya, Laka-homa, and Kot-i-homa the disjxdler of all evils? pr.ny tell me all about them.'' I want to hear in details the methoils how these sacrifices are to be done by a king wanting to avert the danger and desirous of nti. — 1-2. Lord said: — "King! T shall answer your question fully, please listen to me." A sovereign who has the well-being of his subjects at heart should always perform Griha-yajfia and Lalsa-homa. Griha-yajna should be performed at the confluence of rivers as well as before the Divine images and on the plains. First a king- should find out a suitable spot in company of his preceptor and Ritvikas which should be a level piece of ground. A sacrificial jrit measuring one hand in length and breadth should be dug then. The sacrificial pit for a Laksa-homa should be of double the size (t.e., two hands in length and breadth) and that for a Ko(i-homa, four times (i.e., four hands in length and breadth).- -3-6. ORAFTER CCXXXtK.-' There should he two Ritvikas and eight Br&hraaas well-versed in the Vedas who should live on fruits or curds and milk before they perform the sacrifice. Various kinds of gems should be thrown by them on the pit, the enclosure of sand should be made and afterwards sacrificial fire should be lit. — 7-8. Ten thousaiW sacrificial offerings should be made by reciting the sacred GAyatrt, 6,000 by reciting the formulae ' rnanastokenau,' 30,000 by reciting the prescribed formulae of the Navagrahas (nine planets), 4,000 by reciting the formula sacred to Visnu, 5,000 by reciting the Kfimfindda richas, 16,0(X) by reciting the KusumSdi formulaj, and 1"),000 by reciting the Badana formulae, and 14,000 by reciting the formulae sacr to Lakmi, SjOGO by reciting the formulae sacred to Indra. Thus 1,00,000 offerings should be made after which one should bathe out of the sixteen pitchers of the consecrated water containing a piece of gold. Such a bath brings peace to the devotee and then presents given to the Brabmanas avert all the ills of the household. The sacrificial fees given on such dccasions are considered of high merit. — 9-14. Elephants, horses, chariots, lands, clothes, oxen, and 100 cows and buffaloes should be given to the Ritvijas (priests). — 15. Presents should be given according to the means of the devotee, and he should never be miserly here. Laksa-hoina should be concluded within a month. — 16-17. Koti-homa should be performed on the banks of the Ganges, on the confluence of the Yamun& and the Sarasvati or on the confluence of the Narmadil and Devika. — 18. There should be 16 Ritvijas in this Lak§a-homa and presents should be given to Brflhmanas on the occasions of each sacrifice. — 19. A devotee should first commence the preliminary rites in the month of Chaitra, especially in the month of Kartika; then he should remain initiated for one year with Ritvijas and AchSryas and then sacrifice should be performed or he should perform it.once every year. The devotee should live on fruits or milk. — 20-21. Barley, rice, sesamum, mustard, Masakalui, and PalSa fuel are best for the sacrificial fuel, and streamlets of clarrified butter should also be run on walls. The priests should be fed with milk during the first month and rice and pulse cooked together, which helps one in Dharma, E&ma, and Artha, should be used during the next month. — 22-23. During the third month they should live on barley gruel and in the fourth month laddfis should be given to the Bi4hmana priets. — 24. During the fifth month they should be given curds and rice, Sattfl during the sixth month, m&lapuas during the seventh month, ghevara during the eighth month, Saipthl rice during the ninth mouth, barley during the tenth month and urada during the eleventh month. The Rivijas should thus be fed. — 25-26. During the twelfth month they should be given all the various kinds of eatables and fees should be given to them every month. The Br&h- mapas should put on pure clothes (never torn clothes) and perform sacri- imS MATSrA PURANAM. fice in the noon and the devotee should always reWin with the Br&h- manas which pleases lurlra and other gods, and for the satisfaction of the gods animal sacrifice should also be made. Afterwards Agni$(oma sacrifice should also be performed; afterwards Purnrdiiiti is to be duly performed. In one hundred Homas two hundred Purnrihutis are to be per- formed; in one thousand (1,()60' Homas twice that {i.e.) 2,000 Purnjihutis are to be performed; thus up to one lakh Ilomas, this rule of doubling is to be followed. The Bralimanas sliould then oiler the sacrificial offerings for the Purodaia for the satisfaction of the Devas. Afterwards the devotee should adore the manes, ami offer libations as prescribed. Thus the ceremony is completed. — 27-33. A king should give handsome Daksinas on the conclusion of this sacrifice. He should give his weight in gold and queen's weight in silver. He should not be led away hy avarice. lie should give one Inkh umbrellas of gold or silver. In fact if anyone gives away every tiling in this sacri- fice, he will get the benefits of the Rajsiijui sacrifice. The liitvijas should then be dismissed. — 34-37. Then the following is to be recited. Let the Lnns eyed Hari, the Lord of sacrifices be pleased. When llari is pleated, the whole world becomes satisfied. — 38. Thus I have described to 3'ou all the ills due to Dovns, men or other beings and show they ought be appeasefl ami the devotee the performer of these three sacrifices beeoines virtuous wlien lie does not grieve even <n death. In fact nothing more is hd't for him to accomplish. Ho gets the benefit of having bathed in all the sacred tlrtlias. — 3'.)-40. Here ends the two hundred and thirtif-nhdU chapter on Graha-yajiias, etc. CHAPTEU CCLXI.. Manu said: — Iord! now be pleased to tell me when and how a king should marcli lor war? -1. Mats3a said; — A king sliould marcli wlion he finds his enemy pressed by some valiant King or his tributary cliiefs. lie should first see that he has ubumlance of strength and fighting men and materials and then he should leave a jjowerfu I guard to protect fiis stronghold before starting to face his emuny, wuthont which lie should never set out. To protect his own country, the base of all operatitms, there should be many more fighting persons and generals than the other kings and chiefs engaged in conquering liis enemy. He should never start when his tribut- ary chiefs and the neiglibouring kings aiv not. subject to him. It becomes very hot during the inontli of Chaitra, so Chaitra should be chosen for an expedition as far as possilile; or the month of Agralifiyana when rains cease might be chosen otherwise he should take every advantage of his enemies' adverse circumstances. — 2-0. A king should take every advantage of the planets and celestiab intermediate and terrestrial influences that completely harass for bia CHAPTER 00X€ netny; or when his enemy has broken his hands or legs or is bedoxne defective in any of his organs.— 7. He should sot out to tlie direction that gets unusually red wheye there are myriads of falling meteors, or thunderbolts when tliere has been an earthquake, and meteors come out of the earth, when a comet is visible. He should also go to fight against the country when people lead a vicious life, where there are too many flies and insects, where the king is addict- ed to some particular hobby and is oblivious of his affairs, where the people are atheists and disrespectful, the country that is under the rage of diseases, plague or famine. He should certainly encounter foe upset with rage. A king is undoubtedly victorious when he invades the country of the infidels, of the thoughtless and of those who have bad generals in the army. Where the people are divided against themselves. —8-13. A king is to start against his enemy whose soldiers have no weapons and fighting materials, whoso bodies tremble, and who see bad dreams. A king wlio is full of ambition, hilarity, and has valiant generals in his army and his soldiers energetic and glad; should face his foe. He should at once set out against his foe when his auspicious limb vibrates and when there are other similar auspicious signs, when the sweet peacocks echo, etc. — 14-15. He should start to conquer liis foe when he is under the influence of the six lucky stars presiding over Janma, Sampat, Ksema, etc., when the planets are auspicious and when the astrologers predict auspicious times. — 16. A king should be blessed by tlie Devas, after worshipping them and he should consider the time, place, and circumstances and he should feel himself sufficiently powerful. An ambilious king should not lose the opportunity of vanquishing his foe who is under unlucky stars and has his country and times against him. As a crocodile is subdued by an ele- phant on land, an elephant by a crocodile in water, a crow by an owl during the night, an owl by a crow during the day; so should a king start against liis foe taking a measure of the current circumstances. — 17-19. He should march with a good force of infantry and elephants during the rainy season; of cavalry and chariots during the dewy and cold season; he should march with camels and mules during the hot weather; and with forefold forces during the vernal season. A king whose infantry is strong can attack his foe with great vigour. — 20-22. An elephant corps can win a foe situated in a muddy surroundings or in a woody country, and a cavalry and chariots can vanquish a foe on even land. If the king be helped by a number of allies, he should respect them by presents and kindness. If a king who has a strong mule and oamel corps should be subdued during the rains and taken prisoner, he should still fight on as there is chance of his recovery. — 23-25. During the winter season a king should have a good store of istraw and fire wood to enable him to vanquish his foe. Vernal season is known . rah UATSYA purAnam. as Ihe best time. A king should set out in the summer season against a country that is wetty and covered with snow. — 26. A king should always think well over the present circumstances, past and future and take the advice of his minister and Br&hmanas before setting out against his enemy. — 27. Hers ends the two hundred and fortieth chapter on the mardi of a King, ** *" I.. Mann asked: — " Lord! jmu are the knower of alf, so be pleased to tell me the auspicious and the inauspicious omens." — 1. Matsya said: — The vibration of the right limbs is said to be gener- ally auspicious. The left sides of the back and heart are also auspicious. — 2. Menu asked: — "Ijord! How should one know what is going to happen on the vibration of the several limbs of the body? Pray ex- plain all that to me fulh"." — 3. Matsya replied: — The vibiation of the head in dreams means the acquirement of another empire; that of the forehead means acquisi- tion of further lands; that of the eyebrows and the nose means tlie pros- pect of meeting some dear friend. — 4., The vibration of the eye means death; near about the eye begets wealth, if the centre of th eye throbs one becomes very anxious; the closing of the eyes begets an early victory, and of the outer corner of the eye means the enjoyment with a handsome lady. The vibration of the ears makes one to bear good thing, that of the nose brings happiness, of the upper and lower lips beget.s proyony, of the neck bring enjoyments and pleasures, of the shoulders means tlte increase of enjoyments. — 5-7. The vibration of the arm means the Jfjvo of a friend, of the hand brings in wealth, of the bade nioaiis defeat, of the che.st means speedy victory. — 8. The trembling of the belly means affection, the vibration of the breast means the impregnation, that of tlie navel means the loss of one's position, that within the navel ]»egets wealth, that of the knees means the union with some powerful enemy, and that of the ankles forebodes the destruction of some portion of the country — 9-10. The vibration of the fet begets good situation, that of the soles gets wealth and other dress and presents. — 11. These are meant for men; that of the women are contrary. If the above mentioned right limbs of a woman vibrato, the results are contrary, but in the case of men they are most auspicious, — 12. Vibrations of the limbs contrary to those mentioned above are un- lucky. Gold should be given to Brahinanas to avert the evils arising out of their throbbing. Here ends the two hundred and forty first chapter on the vibration of different limbs and their effects. OEAFTBR COXLIL * 265 Manu asked: — '* laprd! be pleased to tell me all about the effects of f be dreams that a king may see as well the auspicious signs when h& goi'S out on some purpose. Hot? 'should those different dreams be- interpreted? •" — 1. Matsya said: — " Now listen to the effects of the various kinds of dreams,. Jf dreams Hiat grass has grown all over his body excepting on the or that pieces of belbrnetal have been pasted on the head or that w bead- is cleanshaven, or that he is naked or that he has put on ppor clothinj or that he has fallen down from a height, or that he' is besmeared with mud or oil, or that he is collecting molten iron, or sees the carcass of horses, red flowers, red trees, red halos, or that he is riding on a boar, bear, donkey or a camel, or that ho iseating cooked flesh, oil or kichari (rice and pulse cooked together), or sees, dancing, merry-making, marriage, hears songs, etc., or the playing of musical instruments other than the Vina pr the guitar, or that he is plunging himself in the source of a river, or that he is bathing after rubbing- himself in waters dirty with CO wdung, or that he is bathing in muddled water, or that he is in his mother's womb, or that he is on a burning pole, or that the banner set up in honour of Indra has fallen, or the fall of the Sun and the Moon, or the various ills that arise in the Celestial, Intermediate or Terrestrial regions, or that the gods, the twice- born, the king or the preceptor are angry, or that he is embracing virgins, or the males committing unnatural offence or that he has lost a limb of his body, or that he is besmeared with vomit or stool, or that he is going towards the south, or that is laid up with some disease, or that the fruits and flowei-s are on the decline, or that the houses have tumbled down, or the houses are being swept, or that he is playing with demons, monkeys, bears or men, or that he is discarded by his enemies, the sight of one wearing gerua (red) cloth, or that he is drinking oil or bathing in it, or that he is wearing red garlands; or his body is besmeared with red paste are all unlucky signs. It is always good to tell such bad dreams to other people.. Also it is advisable to go to sleep again after seeing such dreams. — 2-15. By bathing after rubbing over his body some grain paste, performing a sacrifice with sesamums, or worshipping the BrShmanas, worshipping Vi§nu, and by listening to the story of the liberation of the elephant by the Lord (Gajamoksan) the evil effects of bad dreams are driven away. A dream dreamt in the first part of the night gives its fruit in the first.year; if it is dreamt in the secomJ part of the night it gives its fruit in six months; if it occurs in the third part of the night it gives fruit in three months and if it comes in the fourth part of the night, it undoubt- edly gives its fruit within a month. — 16-18. If one gets a dream just before sunrise, it gives fruit within ten dajrs. If one gets a couple of dreams in the night, the last one beam fruit consequently one should not go to sleep after he has dreamt a good dream. — 19-20. If one rides on a horse, an elephivnt or an ox or climbs a hill or a palace or on a tree bearing white flowers; it is very auspicious. — 21. TEE MAT&YA PUBAEAM. It is also equally auspicious to see in dream that a tree or some grass has grown in one's navel, or that he has several arms, heads, or the hixuriance of fruits, or that he is wearing white raimants and withered gar- lands, or that he sees the eclipse of the Sun, the Moon or the stars or that he catches hold of the rainbow, or that he sweeps a floor or so, or that the heaven and the earth are under his subjugation, or that he has killed his enemies. The seeing of these dreams brings victory in battle and gambling. When a man dreams that he has eaten raw flesh, fish or rice cooked in milk and sugar, or he sees a flow of blood, or that he is bathing in blood, or that he is drinking wine, blood, or milk, or that he is intwined in the intestines, or sees a clear sky, or the lioness, the she-elephant, and the mare or cow yields milk from their mouths, or that he is getting favours from the Devas, Bnihmanas or his (juru or spiritual teacher, all these are auspicious dreams. When a man dreams that he is being anointed with waters from the cow's horns or moon, he will have chance of getting a kingdom. When a man dreams th.it ho is being installed in a throne or that he is beheaded, or that he is burnt in a file and dead, or that his house or person is on fire, or that he has been blessed with the regalia of kingship, or that he is hearing the playing of guitar these also indicate the getting of sovereignty. The dream of crossing the water by swimming, or that he is crossing an uneven country, or that a mare, a cow or a she-elephant is giving birth in his house, or that he is riding on horses, those are auspicious; or that lie is weeping, or tht he has obtained good women, or that he is embracing beautiful women, or that he is fettered, or that he is besmeared with filth, or is being visited by a living king or friends, or the sight of the Devas or crystal waters, these are auspicious. — 22-34. One who sees such dreams readily gets wealth without any effort and if a sick person gets such dreams he is sure to be cured ere long. —35. Here ends Ihe two hundred and forty-second chapter on dreams and murehing. CIIAPTEll CCXLTIT. Manu asked: — '' Jjord! be gracious enough to toll mo the good omens that are pi-opitious at the time when a king marches on his journey. — 1.