DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.52452#0245
XVIII, 26.
MISCELLANEOUS.
217
manifest in their speeches ; whatever sentence they
may pass, whether unjust or just, settles the law
between litigant parties.
20. (Law) personified as a king, roams on earth
visibly, with a thousand eyes. Mortals cannot live
at all if they transgress his commandments.
21. Whatever a king does is right, that is a settled
rule ; because the protection of the world is entrusted
to him, and on account of his majesty and benignity
towards living creatures.
22. As a husband though feeble must be con-
stantly worshipped by his wives, in the same way
a ruler though worthless must be (constantly) wor-
shipped by his subjects.
23. In order that mortals, fearing the orders
issued by kings, might not swerve from the path of
duty, therefore royal orders are declared to arise
from lawsuits.
24. It is for the establishment of order that
various laws (tantra) have been proclaimed by
kings. A royal order is declared to overrule such
laws even.
25. A ruler has purchased his subjects through
(the practice of) austerities ; therefore the king is
their lord. For that reason, his bidding must be
obeyed; their livelihood even depends on the
king-.
26. Kings, endowed with immense power, appear
(variously) in the five different forms of Agni, Indra,
Soma, Yama, and the God of Riches.
24. Afaritra seems to mean ‘law’ or ‘custom’ in this place.
Regarding the comparative authority of Ziaritra and rao-a^asana,
‘a royal order,’ see p. 7, note. The Nepalese MS. omits 23, 24.
26. Read rupazzi in the text.
MISCELLANEOUS.
217
manifest in their speeches ; whatever sentence they
may pass, whether unjust or just, settles the law
between litigant parties.
20. (Law) personified as a king, roams on earth
visibly, with a thousand eyes. Mortals cannot live
at all if they transgress his commandments.
21. Whatever a king does is right, that is a settled
rule ; because the protection of the world is entrusted
to him, and on account of his majesty and benignity
towards living creatures.
22. As a husband though feeble must be con-
stantly worshipped by his wives, in the same way
a ruler though worthless must be (constantly) wor-
shipped by his subjects.
23. In order that mortals, fearing the orders
issued by kings, might not swerve from the path of
duty, therefore royal orders are declared to arise
from lawsuits.
24. It is for the establishment of order that
various laws (tantra) have been proclaimed by
kings. A royal order is declared to overrule such
laws even.
25. A ruler has purchased his subjects through
(the practice of) austerities ; therefore the king is
their lord. For that reason, his bidding must be
obeyed; their livelihood even depends on the
king-.
26. Kings, endowed with immense power, appear
(variously) in the five different forms of Agni, Indra,
Soma, Yama, and the God of Riches.
24. Afaritra seems to mean ‘law’ or ‘custom’ in this place.
Regarding the comparative authority of Ziaritra and rao-a^asana,
‘a royal order,’ see p. 7, note. The Nepalese MS. omits 23, 24.
26. Read rupazzi in the text.