"Having become a learned Brahmana (śrotriya) and married off (his daughter), the best of twice-born should give his daughter to that man who possesses superior qualities."
(Alternate reading / interpretation by some scholars):
"Having married a person who is well-vers in the Vedas, and having become himself a high-ranking twice-born, he should give his daughter to that man who is most eminent in virtues."
Manusmriti Chapter 9, Verse 225 focuses on public order and the preservation of a "moral" urban environment by mandating the immediate banishment of specific classes of people deemed disruptive to society. The Verse
Sanskrit: kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān | vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 ||
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." Review & Key Themes
Public Morality as Law: This verse is part of a section on "Gambling and Betting" (verses 9.221-228), where Manu views these activities not just as personal vices but as "thorns" that destroy kingdoms. Categories for Banishment:
Gamblers & Wine-Dealers: Grouped together as sources of social instability and crime.
Heretical Sects (Pāṣaṇḍas): Refers to those following non-Vedic traditions (historically including Buddhists or Jains). Their presence was seen as a threat to the Vedic religious order.
Dancers/Performers (Kuśīlavān): Traditionally viewed with suspicion in ancient legal texts, often associated with nomadic lifestyles or moral laxity.
The "Clean City" Concept: The mandate for instant banishment from the "town" (purāt) reflects an ancient urban planning ideal where the capital city must remain pure and free from "sinful" influences to ensure the King’s prosperity.
Historical Context: Modern scholars, such as those cited in Wikipedia, doubt these rules were ever strictly enforced as practical law throughout India. Other contemporary texts like the Narada Smriti actually suggest kings should protect these same groups. Summary of Significance manusmriti chapter 9 verse 225
Verse 225 serves as a clear example of Manu’s exclusionary social policy. While it aims to prevent crime by removing "bad actors," it also institutionalizes the marginalization of religious outsiders and those in "impure" professions.
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."
To understand this verse, one must consider the social realities of ancient India (c. 200 BCE – 200 CE):
उद्वाहयित्वा श्रोत्रियं भूत्वा चैव द्विजोत्तमः। प्रयच्छेद्दुहितरं तस्मै यस्तु स्याद्गुणवत्तरः॥ २२५ ॥
Verse (transliteration, common scholarly rendering): yady api kṛtaṃ śīlam tady ātmanā veditavyam | yad dānaṃ ca yad yajñaś ca tad eva hi dharmaḥ smṛtaḥ ||9.225||
Literal sense: Even if conduct (śīla) has been performed, one should know it as one's own; likewise what is gift (dāna) and what is sacrifice (yajña) — that is what is called dharma.
Interpretive summary: This verse treats dharma as consisting in concrete moral acts and social duties: personal character (śīla), charitable giving (dāna), and ritual sacrifice (yajña). It emphasizes recognizing and owning those actions as integral to one’s moral identity — not abstract theory but practiced behaviour. Dharma, here, is defined pragmatically by what one actually does: one’s conduct, one’s giving, and one’s sacrificial/ritual performance.
Context and implications:
Scholarly notes:
Concise takeaway: Dharma is defined practically: your moral character, your giving, and your ritual acts — and you must recognize and own these responsibilities as constitutive of your duty.
Manusmriti Chapter 9, Verse 225 , states that the King must immediately banish certain types of people from his town to maintain social order. These include: and fraudulent players (referring to those whose lifestyle leads others astray) and those of crooked behavior Members of heretical sects who oppose established order Evil-doers and those in forbidden occupations Dealers in wine or excessive drinkers The Story of the King’s Vigilance
Once, in a prosperous kingdom, there lived a King who took great pride in his capital city. However, despite the city's wealth, the King noticed a growing shadow of unrest. Neighbors were fighting over unpaid bets, and the local taverns were filled with men who had abandoned their duties. Strange sects were preaching against the common good, and a group of travelers had set up a fraudulent gambling den that was bankrupting honest merchants.
One evening, a wise advisor approached the King and quoted the ancient law:
"The King shall instantly banish from his town the gamblers, the cruel, those addicted to evil deeds, and the sellers of wine"
The King realized that these characters were like weeds in a garden. If left alone, they would choke the growth of the peaceful citizens. He ordered his guards to identify the troublemakers. The fraudulent gamblers, the cruel men who bullied their neighbors, and those profiting from excessive drinking were all escorted to the city gates.
Once they were gone, the city's atmosphere changed. People returned to their work, the streets became safer for families, and the constant bickering over bets ceased. By following the rule of banishment for those who disrupt the social fabric, the King restored the city's honor and prosperity. 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: "Having become a learned Brahmana (śrotriya) and married
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
Here is the text of Manusmriti (Manu Smriti), Chapter 9, Verse 225, along with its context and meaning.