DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.52452#0186
NARADA.
XI, 14.
158
*14. When the boughs (or offshoots) of trees
grown on the field of one man should take root in
the field of another man, they must be known to
belong by right to the owner (of that field), because
they have sprung forth in another field (than the
stem of the tree).
*15. A cross-road, the sanctuary of a deity, a
street, and a public road must not be obstructed by
(a place for) ordure, a terrace, a pit, an aqueduct,
the edge of a thatch (syandanika), or the like
(obstructions).
16. Should any one cause such obstruction through
inadvertency or by force, the king shall impose on
him a fine of the highest degree.
*17. The (erection of a) dike in the middle of
another man’s field is not a prohibited act, as it may
be productive of considerable advantage, whereas
the loss is trifling. That is to be desired as (com-
parative) gain where there is (a slight) loss (only).
*18. There are two sorts of dikes (or water-
courses), one (called kheya) which is dug into the
ground, and (another called bandhya) which prevents
the access of water. A kheya dike serves the pur-
pose of irrigation, a bandhya dike serves to keep
the water off.
* 19. No grain is (ever produced) without water ;
14. This rule seems to be intended principally for banyans and
the like trees covering a large area with their offshoots. The
Nepalese MS. omits vv. 13, 14, 16.
15. The term syandanika is variously explained as denoting
either the projecting roof or the eaves of a house.
17. Yafnavalkya II, 156.
18. Kheya means literally 'what is capable of being dug,’ and
bandhya ‘ what is capable of being stopped.’ What is meant by
these two terms may best be seen from the next paragraph.
XI, 14.
158
*14. When the boughs (or offshoots) of trees
grown on the field of one man should take root in
the field of another man, they must be known to
belong by right to the owner (of that field), because
they have sprung forth in another field (than the
stem of the tree).
*15. A cross-road, the sanctuary of a deity, a
street, and a public road must not be obstructed by
(a place for) ordure, a terrace, a pit, an aqueduct,
the edge of a thatch (syandanika), or the like
(obstructions).
16. Should any one cause such obstruction through
inadvertency or by force, the king shall impose on
him a fine of the highest degree.
*17. The (erection of a) dike in the middle of
another man’s field is not a prohibited act, as it may
be productive of considerable advantage, whereas
the loss is trifling. That is to be desired as (com-
parative) gain where there is (a slight) loss (only).
*18. There are two sorts of dikes (or water-
courses), one (called kheya) which is dug into the
ground, and (another called bandhya) which prevents
the access of water. A kheya dike serves the pur-
pose of irrigation, a bandhya dike serves to keep
the water off.
* 19. No grain is (ever produced) without water ;
14. This rule seems to be intended principally for banyans and
the like trees covering a large area with their offshoots. The
Nepalese MS. omits vv. 13, 14, 16.
15. The term syandanika is variously explained as denoting
either the projecting roof or the eaves of a house.
17. Yafnavalkya II, 156.
18. Kheya means literally 'what is capable of being dug,’ and
bandhya ‘ what is capable of being stopped.’ What is meant by
these two terms may best be seen from the next paragraph.