213. For times of need let him preserve his wealth; at the expense of his wealth let him preserve his wife; let him at all events preserve himself even by (giving up) his wife and his wealth.

214. A wise (king), seeing that all kinds of misfortunes violently assail him at the same time, should try all (the four) expedients, be it together or separately, (in order to save himself.)

215. On the person who employs the expedients, on the business to be accomplished, and on all the expedients collectively, on these three let him ponder and strive to accomplish his ends.

216. Having thus consulted with his ministers on all these (matters), having taken exercise, and having bathed afterwards, the king may enter the harem at midday in order to dine.

217. There he may eat food, (which has been prepared) by faithful, incorruptible (servants) who know the (proper) time (for dining), which has been well examined (and hallowed) by sacred texts that destroy poison.

218. Let him mix all his food with medicines (that are) antidotes against poison, and let him always be careful to wear gems which destroy poison.

215. The person who employs the expedients,' i.e. 'himself' (Gov., Kull., Nâr., Râgh.); 'his minister or the like' (Nand.). Âsritya, 'let him ponder on' (manasâ balâbalâdidvârâ niskitya, Nâr., Râgh.), means according to Medh., Gov., Kull. 'let him depend on.'

217-220. Vi. III, 85, 87-88; Yâgn. I, 326.

218. Medh., Gov., Nâr., and Nand. read negayet, and Râgh. sodhayet, 'let him purify,' instead of yogayet (Kull., K.), 'let him mix.' Nâr. explains niyatah (Medh., Nâr., Râgh.) or prayatah, ‘careful ' (yatnavân, Gov., Kull., Râgh.), by 'being pure.'

219. Well-tried females whose toilet and ornaments have been examined, shall attentively serve him with fans, water, and perfumes.

220. In like manner let him be careful about his carriages, bed, seat, bath, toilet, and all his

ornaments.

221. When he has dined, he may divert himself with his wives in the harem; but when he has diverted himself, he must, in due time, again think of the affairs of state.

222. Adorned (with his robes of state), let him again inspect his fighting men, all his chariots and beasts of burden, the weapons and accoutrements.

223. Having performed his twilight-devotions, let him, well armed, hear in an inner apartment the doings of those who make secret reports and of his spies.

224. But going to another secret apartment and dismissing those people, he may enter the harem, surrounded by female (servants), in order to dine again.

225. Having eaten there something for the second time, and having been recreated by the sound of music, let him go to rest and rise at the proper time free from fatigue.

226. A king who is in good health must observe these rules; but, if he is indisposed, he may entrust all this (business) to his servants.

223. Yâgñ. I, 329. Of those who make secret reports,' i.e.. ' of the ministers and the rest' (Nâr.), or 'of citizens who may have come' (Medh.).

225. Yâgñ. I, 330. Something,' i.e. 'not too much.'

CHAPTER VIII.

1. A king, desirous of investigating law cases, must enter his court of justice, preserving a dignified demeanour, together with Brâhmanas and with experienced councillors.

2. There, either seated or standing, raising his right arm, without ostentation in his dress and ornaments, let him examine the business of suitors,

3. Daily (deciding) one after another (all cases) which fall under the eighteen titles (of the law) according to principles drawn from local usages and from the Institutes of the sacred law.

4. Of those (titles) the first is the non-payment of debts, (then follow), (2) deposit and pledge, (3) sale without ownership, (4) concerns among partners, and (5) resumption of gifts,

5. (6) Non-payment of wages, (7) non-performance of agreements, (8) rescission of sale and purchase, (9) disputes between the owner (of cattle) and his

servants,

6. (10) Disputes regarding boundaries, (11) assault and (12) defamation, (13) theft, (14) robbery and violence, (15) adultery,

VIII. 1. Vi. III, 72; Yâgñ. I, 359; II, 1; Gaut. XIII, 26; Vas. XVI, 2.

2. Standing,' i. e. 'in important cases' (Medh., Gov., Kull., Râgh.). 'Raising his right arm,' i. e. 'keeping it uncovered' (Nâr., Nand., Râgh., Gov.). Regarding the meaning of the action, see

above, IV, 58.

3. Gaut. XI, 19-24; Vas. XVI, 4-5. 'Local usages,' i.e. 'the law of custom which is not opposed to the Sâstras' (Medh., Gov., Kull., Nâr.).

4. 'Non-payment of debts' (rinasya adânam, Nâr., Nand.) may also be translated 'recovery of debts' (rinasya âdânam).

7. (16) Duties of man and wife, (17) partition (of inheritance), (18) gambling and betting; these are in this world the eighteen topics which give rise to lawsuits.

8. Depending on the eternal law, let him decide the suits of men who mostly contend on the titles just mentioned.

9. But if the king does not personally investigate the suits, then let him appoint a learned Brâhmana to try them.

10. That (man) shall enter that most excellent court, accompanied by three assessors, and fully consider (all) causes (brought) before the (king), either sitting down or standing.

II. Where three Brahmanas versed in the Vedas and the learned (judge) appointed by the king sit down, they call that the court of (four-faced) Brahman.

12. But where justice, wounded by injustice, approaches and the judges do not extract the dart, there (they also) are wounded (by that dart of injustice).

13. Either the court must not be entered, or the truth must be spoken; a man who either says nothing or speaks falsely, becomes sinful.

7. Vyavahârasthitau, which give rise to lawsuits' (Gov.), means according to Nâr. 'in deciding lawsuits.'

8. The word 'mostly' is intended to show that there are other titles besides, as Nârada declared (Medh., Gov., Kull., Nâr., Râgh.). Nand. omits this verse.

9. Vi. III, 73; Yâgñ. II, 3; Gaut. XIII, 26; Vas. XVI, 2. 10. Medh. says 'by (at least) three assessors.'

13. Must not be entered,' i.e. for the purpose of deciding causes' (Gov., Kull., Râgh.). But the further details show that the verse is intended as a general maxim, applicable to witnesses also.

14. Where justice is destroyed by injustice, or truth by falsehood, while the judges look on, there they shall also be destroyed.

15. Justice, being violated, destroys; justice, being preserved, preserves: therefore justice must not be violated, lest violated justice destroy us.'

16. For divine justice (is said to be) a bull (vrisha); that (man) who violates it (kurute 'lam) the gods consider to be (a man despicable like) a Sûdra (vrishala); let him, therefore, beware of violating justice.

17. The only friend who follows men even after death is justice; for everything else is lost at the same time when the body (perishes).

18. One quarter of (the guilt of) an unjust (decision) falls on him who committed (the crime), one quarter on the (false) witness, one quarter on all the judges, one quarter on the king.

19. But where he who is worthy of condemnation is condemned, the king is free from guilt, and the judges are saved (from sin); the guilt falls on the perpetrator (of the crime alone).

20. A Brahmana who subsists only by the name of his caste (gâti), or one who merely calls himself a Brahmana (though his origin be uncertain), may, at the king's pleasure, interpret the law to him, but never a Sûdra.

15. This admonition must be addressed by the assessors to a judge who acts against the law (Gov., Kull., Râgh.). Nand. reads vah, 'you,' instead of nah, ' us.'

18. Gaut. XIII, 11; Baudh. I, 19, 8. Sabhâsadah, 'the judges,' means according to Gov. 'all those in court who look on.' The judge and his assessors are, however, the persons really intended.

20. 'One who subsists only by the name of his caste,' i.e. ‘a man of Brahmana descent, who neither studies nor performs any other