In ancient times, this verse served as a constitutional guideline for conservative kings aiming to establish a highly regulated, orthodox society. It showcases an era where the boundary between private morality and state law was practically non-existent.
प्रयच्छेद्दुहितरं तस्मै यस्तु स्याद्गुणवत्तरः॥ २२५ ॥
This refers to individuals or sects who actively preached against the established social order or standard religious duties, threatening the theological foundation of the kingdom.
The (Sanskrit: मनुस्मृति), or "Laws of Manu," is one of the most influential and controversial legal texts from ancient India. Composed between the 2nd century BCE and the 2nd or 3rd century CE, this Dharmaśāstra (a treatise on duty, law, and ethics) has been the cornerstone of social and religious law in Hindu society for centuries, shaping the foundations of individual conduct, state governance, and societal norms in the subcontinent.
Individuals openly operating outside the established socio-religious, legal, and moral framework, challenging the underlying constitution ( Dharma ) of the state. manusmriti chapter 9 verse 225
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
Verse 225 of Chapter 9 holds a critical place in understanding how ancient Indian jurisprudence viewed public morality, state-sponsored punishments, and elements of society that were deemed subversive to social stability. The Sanskrit Text and Transliteration
The verse lists specific categories of people that a righteous ruler is encouraged to exile to prevent the "contamination" of the well-behaved populace.
Banishment if the sect explicitly teaches subversion of state law. In ancient times, this verse served as a
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.
Other notable commentaries, such as those by Bhāruci and Govindarāja, also exist, each offering nuances based on their philosophical and regional contexts.
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Transliteration (IAST):
The historical in ancient India Please share your preferences to tailor the next steps. Share public link This verse shows that the ancient "State" didn't
To comprehend why the text recommends total exile over prison sentences for these six groups, one must understand the fiscal mechanics of ancient kingdoms. Permanent prisons required significant state expenditure for security, structures, and basic food rations.
“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.”
kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān | vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 || Literal English Translation:
This verse is part of a larger section (9.221–228) dealing with gambling, betting, and public morality. The primary objective is to protect the stability and moral fabric of the kingdom. By "instantly banishing" these groups, the text suggests that their presence is a contagion that could distract virtuous citizens and lead to a breakdown in law and order. Wisdom Library Scholarly Commentary Ganganath Jha translation
"Those who have no proper conduct—having turned away from the limbs of the law—and are always adverse, one must protect with effort; for this is the root of their protection."