9 Verse 225: Manusmriti Chapter

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."

Any legal force of Manusmriti 9.225 was explicitly abolished by modern Indian law:

Therefore, no court in India or any modern democracy would recognize Manusmriti 9.225 as law. It is a purely historical artifact.

This verse describes an ancient, rarely practiced custom known as Niyoga (levirate). This was not an endorsement of adultery or promiscuity. It was a highly regulated, last-resort mechanism in ancient Hindu law to ensure:

Key conditions of Niyoga (derived from surrounding verses):

This verse falls under the section of Manusmriti dealing with duties of a father regarding kanyādāna (giving away the daughter in marriage). It emphasizes:

The "Deep Feature" of Manusmriti 9.225 is that Security is not a privilege of the virtuous, but a function of the Sovereign. It argues that the moment a society stops "making an effort" (yatnāt) to protect its most alienated members, it loses the moral and structural standing to govern the rest. It is an ancient argument for a welfare state that extends even to those who hate it—a paradox necessary for the survival of civilization.

Manusmriti Verse 9.225 mandates that the king immediately banish gamblers, deceptive individuals, cruel men, heretics, those acting against scriptures, and liquor sellers from the city to maintain public order. Commentators emphasize that this directive serves as a measure against public nuisances and threats to social morality, requiring the swift expulsion of these specific groups. For more information, visit Wisdomlib. 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

Chapter 9, Verse 225 - manu-smṛtiḥ - Enjoy learning Sanskrit

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." manusmriti chapter 9 verse 225

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. In Chapter 9, Verse 225, Manu states:

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 Manusmriti is a foundational legal text in ancient Indian history, and Chapter 9, Verse 225

offers a striking look into how ancient societies viewed public order and social disruption. The Verse: Manusmriti 9.225 Sanskrit Text:

kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān |vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 || English Translation:

"Gamblers, dancers, 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." Blog Post: The Ancient "Public Nuisance" Law Title: Banishment and the City: Decoding Manusmriti 9.225

In the modern world, we use fines and community service to manage "disorderly conduct." But thousands of years ago, the solution was much simpler and far more final: instant banishment.

Manusmriti 9.225 outlines a specific list of individuals the King was expected to expel from his city immediately. At first glance, it looks like a random list of "bad guys," but looking closer reveals a deliberate strategy for social stability. 1. The Usual Suspects: Gamblers and Wine Dealers

Gambling (kitavān) and wine-selling (śauṇḍikān) were viewed as gateway vices. The text later explains that these people are like "hidden thieves" (pracchannataskarāḥ) who trouble honest citizens through their "forbidden occupations." By removing them, the King was essentially trying to stop crime before it started. 2. The Surprise Entries: Dancers and Singers

Why were dancers (kuśīlavān) grouped with "cruel men"? In ancient legal contexts, itinerant performers were often viewed with suspicion because they were mobile, difficult to tax, and sometimes associated with the "frivolous" side of life that distracted people from their duties (dharma). 3. The "Heretical" Outsider

The mention of pāṣaṇḍa (those following heretical sects) highlights the importance of religious homogeneity for social order in that era. Anyone who strayed too far from the established Vedic path was seen as a potential source of rebellion or social friction. The Verdict

This verse shows that the ancient "State" didn't just care about violent crime—it cared about the character of the city. Banishment wasn't just a punishment; it was a way of "cleaning" the urban environment to ensure that the "good citizens" could thrive without temptation or disruption. Manusmriti Verse 9.225

The King’s Decree: Maintaining Order in the Ancient City (Manusmriti 9.225)

In ancient governance, a city's prosperity wasn't just measured by its wealth, but by its social discipline. Manusmriti Chapter 9, Verse 225 "On failure of issue (son) by her husband,

offers a fascinating glimpse into how ancient lawgivers viewed "public nuisances" and the king's responsibility to protect the moral and social fabric of his capital. The Verse (Sanskrit & Translation)

कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।

विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Translation:

"Gamblers, dancers (or actors/entertainers of ill-repute), cruel men, men belonging to heretical sects, those addicted to forbidden occupations, and dealers in wine—these the King shall instantly banish from his town." Breaking Down the "Banishment List"

The verse targets specific groups that were believed to cause instability or moral decay within a city. Commentators like Medhātithi

provide deeper context on why these individuals were singled out: Gamblers (Kitavān):

Not just casual players, but those who made gambling a profession or used fraud to strip citizens of their wealth. Cruel Men (Krūrān):

Often interpreted as those who are habitually violent or "crooked" in their behavior, constantly causing harm to others. Heretics (Pāṣaṇḍasthān):

Those following sects that explicitly opposed the established Vedic social order. In ancient times, this was seen as a threat to the state's spiritual stability. Dealers in Wine (Śauṇḍikān):

While consumption existed, the public presence of professional liquor vendors or "drunkards" was viewed as a primary source of civil disturbance. Forbidden Occupations (Vikarmasthān): People who abandoned their duty ( ) to pursue unlawful or disruptive trades. Why Banishment? The primary goal was the protection of the public

. Ancient legal thought suggested that crime and social friction are often contagious. By removing these "bad elements" ( Pura-shodhana

or cleansing the city), the King ensured that honest citizens could live without being defrauded by gamblers or harassed by the "cruel." Interestingly, other legal texts like the Arthaśāstra

took a slightly different approach, suggesting that some of these activities (like gambling) should be centralized and taxed rather than outright banned—showing a historical debate between strict moral law and pragmatic governance. Modern Reflection

While the modern world operates on different legal principles, this verse highlights a timeless concern for any leader: how to balance individual freedom with the collective need for a peaceful, orderly environment.

For those studying ancient Indian law, Verse 9.225 remains a powerful example of the "Police Power" of the ancient King—one that prioritized the safety of the town above all else. specific penalties associated with these groups, or compare this to what the Arthaśāstra says about urban management? Manusmriti Verse 9.225

Here is the text of Manusmriti (Manu Smriti), Chapter 9, Verse 225, along with its context and meaning.