Manusmriti Chapter 9, Verse 225, is a legal injunction concerning the maintenance of social order within a kingdom. It prescribes the immediate banishment of individuals who engage in activities deemed subversive or morally corrupting to the "town" or state Wisdom Library Sanskrit Text & Translation
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् । विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Transliteration:
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, dealers in wine,—these the King shall instantly banish from his town." Wisdom Library Key Groups Subject to Banishment According to the Manusmriti with Medhātithi's commentary , the verse targets specific "anti-social" elements: Kitavān (Gamblers):
Specifically fraudulent gamblers or those who use deceit in games of chance. Kuśīlavān (Dancers/Performers):
Interpreted by commentators as those who might entrap others or lead them away from their duties. Krūrān (Cruel Men): Men of "crooked behavior" or those who act with malice. Pāṣaṇḍasthān (Heretics):
Individuals belonging to sects that reject the authority of the Vedas. Vikarmasthān (Wrongdoers):
Those who abandon their prescribed duties (varna-dharma) to engage in forbidden occupations. Śauṇḍikān (Wine Dealers/Drunkards):
Either those who sell liquor or those habitually addicted to intoxication. Wisdom Library Legal Context and Purpose manusmriti chapter 9 verse 225
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
notes variations in interpretation among ancient commentators like Medhātithi, Nārāyaṇa, and Nandana. For instance, while some see Kuśīlavān
as professional dancers, others view them as "go-betweens" or panderers for "strange couples". The verse is also cited in the Vivādaratnākara
, a late medieval legal digest, reinforcing its status as a recognized precept in traditional Hindu law. Wisdom Library other verses
from this chapter related to the duties of a king, or perhaps see how modern scholars critique these ancient legal codes? AI responses may include mistakes. Learn more Manusmriti Verse 9.225
You're referring to a specific verse from the Manusmriti, an ancient Indian text on Hindu law and social norms. Here's the verse:
Manusmriti Chapter 9, Verse 225:
"For a woman, her husband is the lord; her well-wishers are her father and her brother; when she has no husband, her son is her lord; when she has no son, her relative (or brother) is her lord; when she has no relative, her king is her lord; in the absence of a king, the learned (or a good) Brahmana is her lord; if there is no learned Brahmana, she should strive to be virtuous." Manusmriti Chapter 9, Verse 225, is a legal
Translation and Interpretation:
This verse outlines the sequence of male authorities or lords ( pati) in a woman's life, emphasizing her dependence on male relatives or guardians for protection, support, and guidance. The verse suggests that a woman's relationships and responsibilities change over her lifetime:
Critical Perspectives:
The Manusmriti's views on women's roles and status have been subjects of extensive debate. Traditional interpretations have often emphasized women's subordinate positions and their roles within a patriarchal framework. However, contemporary perspectives seek to reinterpret these texts within their historical contexts, exploring their implications for modern society.
It's essential to consider the diverse historical, cultural, and philosophical contexts in which such texts were written and how they continue to influence contemporary discussions on gender roles, rights, and responsibilities.
Feature: The Existential Reciprocity of Dharma
Source Text (Manusmriti 9.225): "Yeṣāṃ hi nāsty aṅgakṛtaḥ sadācāro na parāṅmukhaḥ | Tāṃś ca yatnād gopayet tāsāṃ rakṣāṇāṃ hi mūlam idam ||"
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." Scholars point out that other verses in the
Scholars point out that other verses in the same text offer a more complex picture:
Thus, 9.225 does not advocate cruelty or neglect. Instead, it argues for a hierarchical system of guardianship without physical abuse, which was considered progressive for its time compared to some other ancient cultures.
This verse falls under the section of Manusmriti dealing with duties of a father regarding kanyādāna (giving away the daughter in marriage). It emphasizes:
उद्वाहयित्वा श्रोत्रियं भूत्वा चैव द्विजोत्तमः। प्रयच्छेद्दुहितरं तस्मै यस्तु स्याद्गुणवत्तरः॥ २२५ ॥
Modern Hindu law (e.g., Hindu Succession Act, 1956; Hindu Marriage Act, 1955) explicitly grants women equal rights in inheritance, divorce, adoption, and guardianship. The Indian Constitution, under Articles 14 (equality), 15 (non-discrimination), and 21 (liberty), renders any enforcement of Manusmriti 9.225 null and void.
To be fair, laws allowing the sale or pledge of family members in times of extreme distress existed across ancient civilizations:
Thus, while repugnant to modern ethics, Manusmriti 9.225 was not an outlier. It was part of a global ancient legal framework where family members were, to some degree, economic assets.
