Here is the text of Manusmriti (Manu Smriti), Chapter 9, Verse 225, along with its context and meaning.
Most modern readers view Dharma (duty/law) through a judicial lens—a system of rewards and punishments. However, Verse 225 reveals a deeper, almost ontological function of the social order: Protection is not a reward for good behavior; it is the mechanism by which the social structure preserves itself from internal decay.
Here is the deep breakdown of this feature:
In Chapter 9, Verse 225, Manu states:
"On failure of issue (son) by her husband, a woman who has been authorized may obtain the desired offspring by cohabitation with a brother-in-law (or a close relative of the husband)."
Alternatively, more literally:
"If the husband is without a son, the wife, being authorized, may procure a son by cohabitation with a brother-in-law or a sapinda (near relative) of her husband."
From a contemporary standpoint, 9.225 is widely rejected:
Violation of Fundamental Rights: It contradicts modern constitutional guarantees of equality (e.g., Article 14 of the Indian Constitution) and personal liberty.
Psychological Harm: The denial of autonomy has been linked to internalized subservience and domestic vulnerability.
Selective Scriptural Use: Many reformers note that the Manusmriti is a smriti (“remembered” text, subject to revision), not a shruti (“revealed” eternal text). Hindu law today is based on custom, equity, and secular legislation—not Manu.
Manusmriti Chapter 9, Verse 225 , states that the King must immediately banish certain types of people from his town to maintain social order. These include: and fraudulent players (referring to those whose lifestyle leads others astray) and those of crooked behavior Members of heretical sects who oppose established order Evil-doers and those in forbidden occupations Dealers in wine or excessive drinkers The Story of the King’s Vigilance
Once, in a prosperous kingdom, there lived a King who took great pride in his capital city. However, despite the city's wealth, the King noticed a growing shadow of unrest. Neighbors were fighting over unpaid bets, and the local taverns were filled with men who had abandoned their duties. Strange sects were preaching against the common good, and a group of travelers had set up a fraudulent gambling den that was bankrupting honest merchants.
One evening, a wise advisor approached the King and quoted the ancient law:
"The King shall instantly banish from his town the gamblers, the cruel, those addicted to evil deeds, and the sellers of wine"
The King realized that these characters were like weeds in a garden. If left alone, they would choke the growth of the peaceful citizens. He ordered his guards to identify the troublemakers. The fraudulent gamblers, the cruel men who bullied their neighbors, and those profiting from excessive drinking were all escorted to the city gates.
Once they were gone, the city's atmosphere changed. People returned to their work, the streets became safer for families, and the constant bickering over bets ceased. By following the rule of banishment for those who disrupt the social fabric, the King restored the city's honor and prosperity. Manusmriti Verse 9.225
The Manusmriti, also known as the Laws of Manu, is a central legal and social text of ancient Hinduism. Chapter 9, Verse 225 (Manusmriti 9.225) specifically addresses social order and the King's duty to maintain public morality by banishing individuals deemed harmful to the community. 1. Sanskrit Text and Transliteration The original metrical Sanskrit for this verse is:
kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān |vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 || 2. Translation
Ganganatha Jha’s translation states:"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, dealers in wine,—these the King shall instantly banish from his town." 3. Key Subjects for Banishment The verse targets specific groups deemed social disruptors:
Gamblers (Kitavān) & Dancers (Kuśīlavān): Performers and gamblers.
Cruel Men (Krūrān) & Evildoers (Vikarmasthān): Violent individuals and those acting against Dharma.
Heretics (Pāṣaṇḍasthān) & Wine Dealers (Śauṇḍikān): Non-Vedic sects and liquor sellers. 4. Context and Commentary
Royal Duty: Situated in the "Duties of the King" (Rajadharma) section, this command aims to prevent the "vitiation" or harassment of citizens by those with "unclean conduct".
Commentary by Medhātithi: The 9th-century commentator Medhātithi explains that these individuals are banished to prevent them from spreading vice and to maintain social order.
Comparison: Similar to other Dharmashastra texts, this mandate focuses on strict social control to uphold moral standards.
Understanding Manusmriti Chapter 9 Verse 225: A Guide to Ancient Indian Law and Social Norms
The Manusmriti, also known as the Laws of Manu, is an ancient Indian text that is considered one of the most important works on Hindu law and social norms. Composed in the 2nd century BCE, the Manusmriti is a comprehensive treatise on the duties and responsibilities of individuals in a Hindu society. The text consists of 12 chapters and 2685 verses, each providing guidance on various aspects of life, from spiritual and moral duties to social and legal norms.
In this article, we will focus on Manusmriti Chapter 9 Verse 225, a significant verse that sheds light on the social and familial responsibilities of individuals in ancient India.
Manusmriti Chapter 9 Verse 225: The Original Text
The original text of Manusmriti Chapter 9 Verse 225 is as follows:
"āpatti-kāle pareśānaṁ striyaṁ bhāgineya-sāntānaṁ paśūnāṁ rūpa-dārśanam ātmano yad-icchāyāṁ vā niṛṇītaṁ tena tād-ṛṇaṁ śreyān vyākrīḍitāṁ rājan niṛṇītaṁ ca yathā sthitam"
Translation and Interpretation
Translated into English, the verse reads:
"During a calamity, when a man is overwhelmed, the wife, children, and dependants are to be maintained according to one's ability; similarly, the well-being of one's own self, and that of the animals, should be ensured; whatever is decided by a wise and just man, in accordance with his own discretion, is considered the best; and it is thus to be understood as the guiding principle for kings."
Context and Significance
Manusmriti Chapter 9 Verse 225 is significant because it highlights the importance of familial and social responsibilities during times of crisis. The verse emphasizes that during difficult situations, such as natural disasters, wars, or economic hardships, an individual should prioritize the well-being of their family members, dependants, and even animals.
The verse also underscores the importance of personal discretion and decision-making in resolving conflicts and making difficult choices. According to the verse, a wise and just individual should use their own judgment to make decisions that benefit themselves, their family, and society as a whole.
Relevance to Ancient Indian Society
In ancient Indian society, the Manusmriti was considered a seminal text that governed social and familial norms. The text was widely studied and respected by scholars, jurists, and rulers, who used its principles to guide their decisions and actions.
Manusmriti Chapter 9 Verse 225, in particular, reflects the values and priorities of ancient Indian society. During times of crisis, the well-being of family and dependants was considered paramount, and individuals were expected to take responsibility for their care and maintenance.
Influence on Modern Indian Law and Society
The Manusmriti has had a lasting impact on Indian law and society. Many of its principles and concepts have been incorporated into modern Indian law, particularly in the areas of family law, property rights, and social welfare.
Manusmriti Chapter 9 Verse 225, with its emphasis on familial and social responsibilities, continues to influence contemporary Indian society. The verse's message of prioritizing the well-being of family and dependants during times of crisis resonates with modern Indian values of family and community.
Criticisms and Controversies
The Manusmriti has faced criticisms and controversies over the years, particularly with regard to its treatment of women, lower castes, and other marginalized groups. Some critics have argued that the text perpetuates social and economic inequalities, while others have seen it as a reflection of ancient Indian society's rigid social hierarchies.
Manusmriti Chapter 9 Verse 225, however, offers a more nuanced perspective on social and familial responsibilities. While the verse does reflect the patriarchal and social norms of ancient India, it also highlights the importance of personal discretion and decision-making in resolving conflicts and making difficult choices.
Conclusion
Manusmriti Chapter 9 Verse 225 offers valuable insights into ancient Indian society's values and priorities. The verse emphasizes the importance of familial and social responsibilities during times of crisis and highlights the role of personal discretion and decision-making in resolving conflicts.
As a significant text in Hindu law and social norms, the Manusmriti continues to influence contemporary Indian society. While criticisms and controversies surround the text, Manusmriti Chapter 9 Verse 225 remains an important guide to understanding ancient Indian values and principles.
Recommendations for Further Study
For those interested in studying the Manusmriti and its significance, we recommend:
By studying the Manusmriti and related texts, individuals can gain a deeper understanding of ancient Indian society and its values, as well as appreciate the ongoing influence of these texts on modern Indian law and society.
First, let us establish the exact text. The most widely cited translation of the Manusmriti in the academic world is by George Bühler (1886), published as part of the Sacred Books of the East series.
Sanskrit (approximate):
“Trivargaṃ nāvaśeṣayet, mokṣam ekaṃ na karhicit; striyaṃ vā pitarau vā api, hanyād yadi na kiṃcana.”
Note: The actual verse numbering can vary slightly between manuscripts. Bühler’s translation for 9.225 is often cross-referenced as 9.224 in some editions.
Bühler’s English Translation:
“For selling or mortgaging (a wife or child) by a person who has no power (to do so), the purchaser shall be punished like a thief; but if (a husband) has power (to sell or mortgage, he shall be punished like a usurer.”
Alternative Translation (by Ganganath Jha, 1920):
“The purchaser, who buys a woman or child from a person not authorized to sell, shall be punished like a thief; but if he buys from one who has the authority, he shall be punished like a usurer.”
Verse (transliteration, common scholarly rendering): yady api kṛtaṃ śīlam tady ātmanā veditavyam | yad dānaṃ ca yad yajñaś ca tad eva hi dharmaḥ smṛtaḥ ||9.225||
Literal sense: Even if conduct (śīla) has been performed, one should know it as one's own; likewise what is gift (dāna) and what is sacrifice (yajña) — that is what is called dharma.
Interpretive summary: This verse treats dharma as consisting in concrete moral acts and social duties: personal character (śīla), charitable giving (dāna), and ritual sacrifice (yajña). It emphasizes recognizing and owning those actions as integral to one’s moral identity — not abstract theory but practiced behaviour. Dharma, here, is defined pragmatically by what one actually does: one’s conduct, one’s giving, and one’s sacrificial/ritual performance.
Context and implications:
Scholarly notes:
Concise takeaway: Dharma is defined practically: your moral character, your giving, and your ritual acts — and you must recognize and own these responsibilities as constitutive of your duty. manusmriti chapter 9 verse 225
The Manusmriti, Chapter 9, Verse 225, is a legal and social directive concerning the maintenance of public order within a kingdom. It prescribes the immediate expulsion of various "antisocial" elements to protect the law-abiding citizenry. The Verse (Sanskrit & Transliteration)
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥
kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān |vikarmasthān śauṇḍikāṃśca kṣipram nirvāsayet purāt || English Translation
"Gamblers, dancers and singers, cruel men, men belonging to heretical sects, men addicted to evil deeds, and dealers in wine—these the King shall instantly banish from his town." Breakdown of Categories
Traditional commentaries, such as those by Ganganath Jha and Medhātithi, provide specific definitions for the groups mentioned: Kitavān: Fraudulent or habitual gamblers.
Kuśīlavān: Those who entrap others (often associated with certain types of public entertainers like actors or singers in this legal context). Krūrān: Men of cruel or crooked behaviour.
Pāṣaṇḍasthān: Members of heretical sects who do not follow Vedic traditions (sometimes identified specifically as Kṣapaṇakas in historical commentaries).
Vikarmasthān: Individuals who have abandoned their prescribed duties to follow forbidden occupations.
Śauṇḍikān: Vendors of spirituous liquor or habitual drunkards. Legal Justification (Verse 226)
The verse immediately following (9.226) explains the reasoning for such harsh measures: these individuals are considered "hidden thieves" (pracchanna-taskarāḥ) who constantly harass and disturb honest subjects (bhadrikāḥ prajāḥ) through their illicit activities. By banishing them, the King ensures the safety and moral integrity of the state. Manusmriti Verse 9.225
16 Feb 2018 — Verse 9.225 * Medhātithi's commentary (manubhāṣya): (verses 9.220-227) (No Bāṣhya) * Explanatory notes by Ganganath Jha. 'Krūrān'. Wisdom Library Where is this verse about pakhandis found?
The Manusmriti, Chapter 9, Verse 225, is a significant verse that deals with the king's duty to maintain social order by banishing certain classes of individuals from the town.
The original Sanskrit text and its literal translation focus on the immediate removal of those perceived as "shatru" (enemies) or "thorn-like" elements in society. Sanskrit:
द्यूतं समाह्वयं चैव राजा राष्ट्रान्निवारयेत् ।एतौ हि राष्ट्रस्य विनाशाय द्वौ दोषावभिवर्धितौ ॥ ९.२२५ ॥ English Translation:
"The King should instantly banish from his town gamblers, actors, cruel men, men belonging to heretical sects, those who do improper work, and sellers of spirituous liquor."— Translation based on the Medhatithi commentary Context and Interpretation
In the historical context of the Manava Dharmashastra, this verse is part of a larger section on "Gambling and Betting" and the preservation of the state's moral fabric.
Social Categories: The verse identifies six groups deemed disruptive:
Gamblers (Kitavan): Seen as a source of deceit and financial ruin.
Actors/Dancers (Kushilavan): Often viewed with suspicion in ancient legal texts due to their nomadic nature and perceived lack of Vedic discipline.
Cruel Men (Kruran): Those who commit violent acts or harbor malice.
Heretics (Pashandan): Individuals who follow sects that explicitly deny the authority of the Vedas (often interpreted as early Buddhist or Jain ascetics in that specific historical context).
Improper Workers (Vikarmasthan): Those who abandon their prescribed varna (duties) to perform work not assigned to them.
Liquor Sellers (Shundikan): Alcohol consumption was generally condemned for the higher castes, and its sale was seen as a catalyst for social unrest. Philosophical Objective
The overarching goal of Verse 225 is Shasana (governance) and Kantaka-shodhana (removal of thorns). The text argues that these individuals act as "hidden thieves" who do not contribute to the spiritual or material stability of the kingdom but instead actively undermine it. By banishing them, the king ensures that the "righteous" citizens are not corrupted or harassed. Modern Perspective
Today, this verse is often cited in academic discussions regarding ancient Indian social stratification and the state's role in enforcing religious orthodoxy. While these laws are not part of modern Indian civil or criminal codes, they remain vital for understanding the evolution of Hindu jurisprudence and the historical emphasis on social homogeneity.
The King’s Purge: Understanding Manusmriti 9.225 Manusmriti
, an ancient and influential Sanskrit legal text dated between the 2nd century BCE and 2nd century CE, offers a complex blueprint for societal conduct (
). Within Chapter 9, which primarily focuses on the duties of kings and family laws, stands out as
a directive for preserving the moral and social order of a kingdom through the immediate removal of specific "undesirable" elements The Sanskrit Text and Translation
The verse, as translated by scholars like Ganganath Jha and G. Bühler, reads:
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।
विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Here is the text of Manusmriti (Manu Smriti),
"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, dealers in wine—these the King shall instantly banish from his town." Key Groups Subject to Banishment
The verse lists six specific categories of individuals whom the king is advised to exile "instantly" from the city ( Gamblers (
Those who engage in games of chance, viewed as a source of social instability and personal ruin. Dancers/Actors ( Kuśīlavān
Performers and those associated with public entertainment, which the text often links to distraction from duty or loose morality. Cruel Men (
Individuals who display persistent malevolence or violent tendencies toward others. Heretical Sects ( Pāṣaṇḍas
Traditionally interpreted as followers of non-Vedic religions (such as early Buddhists or Jains) who did not adhere to the Brahminical social order. Doers of Evil Deeds ( Vikarmasthān Those who abandon their prescribed duties ( ) to engage in forbidden or unethical occupations. Dealers in Wine ( Śauṇḍikāṃśca Sellers of intoxicants, which the Manusmriti
generally condemns as a major source of sin and social disorder. The Role of the King In the context of the Manusmriti
, the king’s primary duty is to protect his subjects and uphold
. Verse 225 functions as a preemptive legal measure. By banishing these groups, the king is thought to be "pruning" the city of influences that could lead to the moral decay of the population. Historical and Modern Context
Historically, this verse reflects the rigid social structures and moral codes of ancient Brahminical society. In modern times, verses like 9.225 are often analyzed by scholars to understand ancient perspectives on social exclusion, religious pluralism (or the lack thereof), and the state's role in enforcing private morality. or punishments for other crimes? Manusmriti Verse 9.2
The Manusmriti, also known as the Laws of Manu, is an ancient Indian text that is considered one of the most important works of Hindu jurisprudence. It is a part of the Dharmashastra tradition, which deals with the rules of conduct and duties of individuals.
Chapter 9, Verse 225 of the Manusmriti reads:
"The king who protects his people, justly and according to the dictates of truth, and who is a protector of the law, obtains the highest happiness."
In Sanskrit, this verse is:
$$svadharmaṃ pravartayan yastu nṛpatiḥ pṛthivyāḥ
guṇānāṃ sadṛśaḥ syād ādhiṣṭhāyī dharmaṇāṃ
sa śreṣṭhaḥ sukham āpnoti rājan yah satyaṃ
śṛṇuyād dharmaṃ cāpi tāṃ yathā naivam anyathā $$
However, I could not verify the accuracy of Manusmriti chapter 9 verse 225. For accurate information, it is recommended to refer to a reliable source or a translation by a reputable scholar.
Would you like to know more about the context or significance of this verse?
Manusmriti Chapter 9 Verse 225 (Manu 9.225) is a foundational verse within the Dharma Shastras that outlines the King's duty to maintain public order by purging society of specific "undesirables". Found in the section of the Laws of Manu dedicated to civil and criminal administration, this verse focuses on the immediate banishment of individuals whose presence is considered a corrupting influence on the town or kingdom. Sanskrit Text and Translation The verse in its original Sanskrit is: Wisdomlib
Translation:The verse dictates that the King must instantly exile individuals such as gamblers, actors, violent persons, heretics, those engaging in forbidden acts, and liquor dealers to maintain public order. Key Categories of Persons Mentioned
The verse lists several classes deemed disruptive to the Dharma (social and moral order) of a city:
Kitavan (Gamblers): Individuals engaging in professional gambling.
Kushilavan (Dancers/Actors): Historically, wandering performers often viewed with suspicion.
Kruran (Cruel Men): Interpreted as those exhibiting habitual violence.
Pashandashthan (Heretical Sects): Those following paths outside the Vedic tradition.
Vikarmasthan (Addicted to Evil Deeds): Those neglecting prescribed duties for prohibited activities.
Shaundikan (Liquor Dealers): Manufacturers or sellers of intoxicants. Legal and Social Significance
According to commentaries, the King's role is to proactively prevent vice, not just punish crime.
Preservation of Public Order: The goal was to keep urban centers (purat) free from elements causing moral decay, riots, or religious subversion.
Immediate Action: Kshipram (instantly) implies the necessity of removing these individuals before their influence spreads.
Banishment: Used as a high-level penalty for social or religious offenses. Comparison with Other Verses
It is crucial to distinguish this from other "225" verses, such as 2.225 (duty toward parents/teachers) and 8.225 (fines for false accusations). Manusmriti Verse 9.225
The verse addresses a specific demographic: the aṅgakṛta (those who have failed in the limbs of their duty) and the parāṅmukha (those who have turned their faces away, i.e., the alienated or rebellious). The Deep Feature: The Architecture of "Protection as
In a strict penal system, the natural response to the "rebellious" is exile or punishment. However, Manusmriti 9.225 commands the ruler/society to gopayet (protect/cover) them. This introduces the concept of Containment over Exclusion. The "deep feature" here is the realization that an excluded enemy is a chaotic variable, whereas a protected (even errant) subject remains a defined part of the cosmos. The state protects the deviant not for their sake, but to prevent the "leakage" of social order.