1618:
India
Company, and later the British Crown, sought profits for its British shareholders through trade as well as sought to maintain effective political control with minimal military engagement. The administration pursued a path of least resistance, relying upon co-opted local intermediaries that were mostly Muslims and some Hindus in various princely states. The British exercised power by avoiding interference and adapting to law practices as explained by the local intermediaries. The existing legal texts for Muslims, and resurrected Manusmriti manuscript thus helped the colonial state sustain the pre-colonial religious and political law and conflicts, well into the late nineteenth century. The colonial policy on the system of personal laws for India, for example, was expressed by Governor-General Hastings in 1772 as follows,
1814:, but endorses the political exclusion conveyed in the Manu text. Nietzsche considered Manu's social order as far from perfect, but considers the general idea of a caste system to be natural and right, and stated that "caste-order, order of rank is just a formula for the supreme law of life itself", a "natural order, lawfulness par excellence". According to Nietzsche, states Julian Young, "Nature, not Manu, separates from each other: predominantly spiritual people, people characterized by muscular and temperamental strength, and a third group of people who are not distinguished in either way, the average". He wrote that "To prepare a book of law in the style of Manu means to give a people the right to become master one day, to become perfect, – to aspire to the highest art of life."
1590:, Siam (Thailand), Cambodia and Java-Bali (Indonesia) as the defining documents of the natural order, which kings were obliged to uphold. They were copied, translated and incorporated into local law code, with strict adherence to the original text in Burma and Siam, and a stronger tendency to adapt to local needs in Java (Indonesia)". The medieval era derived texts and Manusmriti manuscripts in Southeast Asia are, however, quite different than the "vulgate" version that has been in use since its first use in British India. The role of then extant Manusmriti as a historic foundation of law texts for the people of Southeast Asia has been very important, states Hooker.
1149:(7.1 – 9.324) (contains 960 verses, includes description of institutions and officials of state, how officials are to be appointed, tax laws, rules of war, the role and limits on the power of the king, and long sections on eighteen grounds for litigation, including those related to non-delivery under contract, breach of contract, non-payment of wages, property disputes, inheritance disputes, humiliation and defamation, physical assault, theft, violence of any form, injury, sexual crimes against women, public safety, and others; the section also includes rules of evidence, rules on interrogation of witnesses, and the organisation of court system)
1343:), such as between a Brahmin man and a Shudra woman in verses 9.149–9.157, a widow becoming pregnant by a man she is not married to in verses 9.57–9.62, marriage where a woman elopes with her lover, and then grants legal rights in these cases such as property inheritance rights in verses 9.143–9.157, and the legal rights of the children so born. The text also provides for a situation when a married woman may become pregnant by a man other than her husband, and dedicates verses 8.31–8.56 to conclude that the child's custody belongs to the woman and her legal husband, and not to the biological father.
1658:
codification of complex and interdependent traditional systems froze certain aspects of the status of women, for instance, outside the context of constantly evolving social and economic relations, which in effect limited or restricted women's rights. The selectivity of the process, whereby colonial authorities sought the assistance of Hindu and Muslim religious elites in understanding the law, resulted in the
Brahminization and Islamization of customary laws . For example, the British orientalist scholar William Jones translated the key texts
1706:, states John Bowker. Many of these texts have been lost completely or in parts, but they are referred to in other ancient Indian texts suggesting that they were influential in some regions or time. Of the numerous jurisprudence-related commentaries and Smriti texts, after Manu Smriti and other than the older Dharma Sutras, Yajnavalkya Smriti has attracted the attention of many scholars, followed by Narada Smriti and Parashara Smriti (the oldest Dharma-smriti). According to Ghose and other scholars, evidence suggests that
1258:
giving, Vedic recitation, restraining the sexual organs, observances, fasts, silence and bathing" as secondary. A few manuscripts of the text contain a different verse 4.204, according to
Olivelle, and list the recommended virtues to be, "not injuring anyone, speaking the truth, chastity, honesty and not stealing" as central and primary, while "not being angry, obedience to the teacher, purification, eating moderately and vigilance" to desirable and secondary.
1614:, but laws for non-Muslims – such as Hindus, Buddhists, Sikhs, Jains, Parsis – were not codified - both in regions of the subcontinent that witnessed anything up to 600 years of Islamic rule - as well as others. With the arrival of the British colonial officials, Manusmriti played a historic role in constructing a legal system for non-Muslims in South Asia and early Western perceptions about the ancient and medieval Indian society.
1649:
Dharmasastra texts, it was not in use for centuries during the
Islamic rule period of India. The officials resurrected Manusmriti, constructed statements of positive law from the text for non-Muslims, in order to remain faithful to its policy of using sharia for the South Asian Muslim population. Manusmriti thus played a role in constructing the Anglo-Hindu law, as well as Western perceptions about ancient and medieval era
1332:
widow her son; and that a woman should always worship her husband as a god and a man should consider his wife an embodiment of goddess. In verses 3.55–3.56, Manusmriti also declares that women must be honored, and "here women are revered, there the gods rejoice; but where they are not, no rite bears any fruit". Elsewhere, in verse 5.148, states
Olivelle, the text declares, " must never seek to live independently".
53:
1363:
then lays out the laws of just war, stating that first and foremost, war should be avoided by negotiations and reconciliations. If war becomes necessary, states
Manusmriti, a soldier must never harm civilians, non-combatants or someone who has surrendered, that use of force should be proportionate, and other rules. Fair taxation guidelines are described in verses 7.127–7.137.
1775:
duties, that all work from that of a teacher to a janitor are equally necessary, and of equal status. Gandhi considered
Manusmriti to include lofty teachings but a text with inconsistency and contradictions, whose original text is in no one's possession. He recommended that one must read the entire text, accept those parts of Manusmriti which are consistent with "truth and
1008:(chapters), but the original text had no such division. The text covers different topics, and is unique among ancient Indian texts in using "transitional verses" to mark the end of one subject and the start of the next. The text can be broadly divided into four, each of different length. and each further divided into subsections:
1238:(merchant class) and the Shudras (artisans and working class) in the text is extraordinarily brief. Olivelle suggests that this may be because the text was composed to address the balance "between the political power and the priestly interests", and because of the rise in foreign invasions of India in the period it was composed.
1526:
by the
British colonial officials. It is the most reproduced and famous, not because, according to Olivelle, it is the oldest or because of its excellence, but because it was the lucky version found first. The Kullūka commentary dated to be sometime between the 13th to 15th century, adds Olivelle, is
1429:
I hold
Manusmriti as part of Shastras. But that does not mean that I swear by every verse that is printed in the book described as Manusmriti. There are so many contradictions in the printed volume that, if you accept one part, you are bound to reject those parts that are wholly inconsistent with it.
1424:
Nelson in 1887, in a legal brief before the Madras High Court of
British India, had stated, "there are various contradictions and inconsistencies in the Manu Smriti itself, and that these contradictions would lead one to conclude that such a commentary did not lay down legal principles to be followed
1412:
Other scholars point to the inconsistencies and have questioned the authenticity of verses, and the extent to which verses were changed, inserted or interpolated into the original, at a later date. Sinha, for example, states that less than half, or only 1,214 of the 2,685 verses in Manusmriti, may be
1310:
Numerous verses relate to the practice of meat eating, how it causes injury to living beings, why it is evil, and the morality of vegetarianism. Yet, the text balances its moral tone as an appeal to one's conscience, states Olivelle. For example, verse 5.56 as translated by Olivelle states, "there is
1774:
opposed the book burning. The latter stated that while caste discrimination was harmful to spiritual and national growth, it had nothing to do with Hinduism and its texts such as Manusmriti. Gandhi argued that the text recognises different callings and professions, defines not one's rights but one's
1715:
Regarding the 18 titles of law, Yajnavalkya follows the same pattern as in Manu with slight modifications. On matters such as women's rights of inheritance and right to hold property, status of Sudras, and criminal penalty, Yajnavalkya is more liberal than Manu. ... He deals exhaustively on subjects
1353:
states that Manusmriti is a complex commentary from women's rights perspective, and the British colonial era codification of women's rights based on it for Hindus, and from Islamic texts for Muslims, picked and emphasised certain aspects while it ignored other sections. This construction of personal
1302:
Manusmriti has various verses on duties a person has towards himself and to others, thus including moral codes as well as legal codes. Olivelle states that this is similar to the modern contrast between informal moral concerns to birth out of wedlock in the developed nations, along with simultaneous
1809:
He deemed it "an incomparably spiritual and superior work" to the Christian Bible, observed that "the sun shines on the whole book" and attributed its ethical perspective to "the noble classes, the philosophers and warriors, stand above the mass". Nietzsche does not advocate a caste system, states
1644:
written under sponsorship of Aurangzeb. For Hindus and other non-Muslims such as Buddhists, Sikhs, Jains, and Parsis, this information was unavailable. The substance of Hindu law, was derived by the British colonial officials from Manusmriti, and it became the first Dharmasastra that was translated
1561:
Donald Davis writes, "there is no historical evidence for either an active propagation or implementation of Dharmasastra by a ruler or any state – as distinct from other forms of recognizing, respecting and using the text. Thinking of Dharmasastra as a legal code and of its authors as lawgivers is
1398:
The belief in the authenticity of Kulluka's text was openly articulated by Burnell (1884, xxix): "There is then no doubt that the textus receptus, viz., that of Kulluka Bhatta, as adopted in India and by European scholars, is very near on the whole to the original text." This is far from the truth.
1306:
Personal behaviours covered by the text are extensive. For example, verses 2.51–2.56 recommend that a monk must go on his begging round, collect alms food and present it to his teacher first, then eat. One should revere whatever food one gets and eat it without disdain, states Manusmriti, but never
945:
Most scholars consider the text a composite produced by many authors put together over a long period. Olivelle states that the various ancient and medieval Indian texts claim revisions and editions were derived from the original text with 100,000 verses and 1,080 chapters. However, the text version
1617:
In the 18th century, the earliest British of the East India Company acted as agents of the Mughal emperor. As the British colonial rule took over the political and administrative powers in India, it was faced with various state responsibilities such as legislative and judiciary functions. The East
1346:
Manusmriti provides a woman with property rights to six types of property in verses 9.192–9.200. These include those she received at her marriage, or as gift when she eloped or when she was taken away, or as token of love before marriage, or as gifts from her biological family, or as received from
1657:
The colonial administration began the codification of Hindu and Muslim laws in 1772 and continued through the next century, with emphasis on certain texts as the authentic "sources" of the law and custom of Hindus and Muslims, which in fact devalued and retarded those dynamic social systems. The
1648:
The British colonial officials, however, mistook the Manusmriti as codes of law, failing to recognise that it was a commentary on morals and law and not a statement of positive law. The colonial officials of the early 19th century also failed to recognise that Manusmriti was one of many competing
1362:
Chapter 7 of the Manusmriti discusses the duties of a king, what virtues he must have, what vices he must avoid. In verses 7.54–7.76, the text identifies precepts to be followed in selecting ministers, ambassadors and officials, as well as the characteristics of well fortified capital. Manusmriti
1257:
Similarly, in verse 4.204, states Olivelle, some manuscripts of Manusmriti list the recommended virtues to be, "compassion, forbearance, truthfulness, non-injury, self-control, not desiring, meditation, serenity, sweetness and honesty" as primary, and "purification, sacrifices, ascetic toil, gift
1233:
The structure and contents of the Manusmriti suggest it to be a document predominantly targeted at the Brahmins (priestly class) and the Kshatriyas (king, administration and warrior class). The text dedicates 1,034 verses, the largest portion, on laws for and expected virtues of Brahmins, and 971
1331:
such as in verses 5.158–5.160, and opposing a woman marrying someone outside her own social class in verses 3.13–3.14, in other verses, such as 2.67–2.69 and 5.148–5.155, Manusmriti preaches that as a girl, she should obey and seek protection of her father, as a young woman her husband, and as a
1319:
Manusmriti offers an inconsistent and internally conflicting perspective on women's rights. The text, for example, declares that a marriage cannot be dissolved by a woman or a man, in verse 8.101–8.102. Yet, the text, in other sections, allows either to dissolve the marriage. For example, verses
1734:
in ancient India. The Yajnavalkya text is also different from Manu text in adding chapters to the organisation of monasteries, land grants, deeds execution and other matters. The Yajnavalkya text was more referred to by many Hindu kingdoms of the medieval era, as evidenced by the commentary of
1557:
Scholars doubt Manusmriti was ever administered as law text in ancient or medieval Hindu society. David Buxbaum states, "in the opinion of the best contemporary orientalists, it does not, as a whole, represent a set of rules ever actually administered in Hindustan. It is in great part an ideal
1184:
The verses 12.1, 12.2 and 12.82 are transitional verses. This section is in a different style than the rest of the text, raising questions whether this entire chapter was added later. While there is evidence that this chapter was extensively redacted over time, it is unclear whether the entire
1470:. Kane places him in the late 10th or early 11th century, Olivelle places him in the 8th century, and Derrett places him between 600 and 800 CE. From these three opinions we can place Bhāruci anywhere from the early 7th century CE to the early 11th century CE. Bhāruci's commentary, titled
1878:
and open the Manu Smriti. It has an affirmation of life, a triumphing agreeable sensation in life and that to draw up a lawbook such as Manu means to permit oneself to get the upper hand, to become perfection, to be ambitious of the highest art of living."
1413:
authentic. Further, the verses are internally inconsistent. Verses such as 3.55–3.62 of Manusmriti, for example, glorify the position of women, while verse such as 9.3 and 9.17 do the opposite. Other passages found in Manusmriti, such as those relating to
949:
Manusmriti, Olivelle states, was not a new document - it drew on other texts, and reflects "a crystallization of an accumulated knowledge" in ancient India. The root of theoretical models within Manusmriti rely on at least two shastras that pre-date it:
1794:. His version was published in 1794. This interest in its translation was encouraged by British administrative requirements, which they believed to be legal codes. In fact, states Romila Thapar, these were not codes of law but social and ritual texts.
1710:
was the more referred to text than Manu Smriti in matters of governance and practice. This text, of unclear date of composition but likely to be a few centuries after Manusmriti, is more "concise, methodical, distilled and liberal". According to Jois,
3398:
1622:
That in all suits regarding inheritance, marriage, caste and other religious usages or institutions, the law of the Koran with respect to Mahometans , and those of the Shaster with respect to Gentoos shall be invariably be adhered to.
1175:
The verses 6.97, 9.325, 9.336 and 10.131 are transitional verses. Olivelle notes instances of likely interpolation and insertions in the notes to this section, in both the presumed vulgate version and the critical edition.
1670:. In short, British colonial administrators reduced centuries of vigorous development of total ethical, religious and social systems to fit their own preconceived European notions of what Muslim and Hindu "law" should be.
1307:
overeat, as eating too much harms health. In verse 5.47, the text states that work becomes without effort when a man contemplates, undertakes and does what he loves to do and when he does so without harming any creature.
2461:
Manu; Olivelle, Alma Cowden Madden Centennial Professor in Liberal Arts Professor of Sanskrit and Indian Religions Patrick; Olivelle, Patrick; umetnostite, Makedonska akademija na naukite i; Olivelle, Suman (2005).
1534:, is probably from the 14th century and little is known about the author. This commentary includes many variant readings, and Olivelle found it useful in preparing a critical edition of the Manusmriti text in 2005.
1060:
Translation 1: The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction
1821:. He, states "These regulations are instructive enough: here we encounter for once Aryan humanity, quite pure, quite primordial,—we learn that the concept of "pure blood" is the opposite of a harmless concept".
1320:
9.72–9.81 allow the man or the woman to get out of a fraudulent or abusive marriage and remarry.The text also provides legal means for a woman to remarry when her husband has been missing or has abandoned her.
1170:
3.2 Rules Relating to Penance (11.1 – 11.265) (includes rules of proportionate punishment; instead of fines, incarceration or death, discusses penance or social isolation as a form of punishment for certain
1474:, has far fewer number of verses than the Kullūka-Calcutta vulgate version in circulation since the British colonial era, and it refers to more ancient texts that are believed to be lost. It is also called
1496:
has been widely studied. Scholars such as Buhler, Kane, and Lingat believe he was from north India, likely the Kashmir region. His commentary on Manusmriti is estimated to be from 9th to 11th century.
980:. The foundational texts of Manusmriti include many of these sutras, all from an era preceding the common era. Most of these ancient texts are now lost, and only four have survived: the law codes of
910:
is a relatively modern term and a late innovation, probably coined because the text is in a verse form. The over-fifty manuscripts discovered of the text never use this title, but state the title as
1067:
Translation 2: The root of the dharma is the entire Veda, and (then) the tradition and customs of those who know (the Veda), and the conduct of virtuous people, and what is satisfactory to oneself.
934:
to around 1250 BCE and 1000 BCE respectively, which, from later linguistic developments, is untenable due to the language of the text which must be later than the late Vedic texts such as the
4421:
For British interest in Dharmashastras due to administrative needs, and their misinterpretation of them as legal codes rather than as social and ritual texts, see: Thapar (2002), pp. 2–3.
1645:
in 1794. The British colonial officials, for practice, attempted to extract from the Dharmaśāstra, the English categories of law and religion for the purposes of colonial administration.
4556:
Dr. Babasaheb Ambedkar, Writings and Speeches: Philosophy of Hinduism ; India and the pre-requisites of communism ; Revolution and counter-revolution ; Buddha or Karl Marx
1562:
thus a serious misunderstanding of its history". Other scholars have expressed the same view, based on epigraphical, archaeological and textual evidence from medieval Hindu kingdoms in
1254:
as key virtues, while verse 10.63 preaches that all four varnas must abstain from injuring any creature, abstain from falsehood and abstain from appropriating the property of others.
1399:
Indeed, one of the great surprises of my editorial work has been to discover how few of the over fifty manuscripts that I collated actually follow the vulgate in key readings.
1160:(9.326 – 9.335) (shortest section, eight rules for Vaishyas, two for Shudras, but some applicable laws to these two classes are discussed generically in verses 2.26 – 9.324)
1311:
no fault in eating meat, in drinking liquor, or in having sex; that is the natural activity of creatures. Abstaining from such activity, however, brings greatest rewards."
1165:
3.1.2 Rules of Action in Times of Adversity (10.1 – 11.129) (contains revised rules on the state machinery and four varnas in the times of war, famine or other emergencies)
1081:
Translation 1: The Veda, the sacred tradition, the customs of virtuous men, and one's own pleasure, they declare to be the fourfold means of defining the sacred law.
938:, themselves dated a few centuries later, around 500 BCE. Later scholars shifted the chronology of the text to between the 1st or 2nd century CE. Olivelle adds that
867:
topics such as duties, rights, laws, conduct, virtues and others. The text's influence had historically spread outside India. The text influenced Hindu kingdoms in
1653:
from the colonial times. Abdullahi Ahmed An-Na'im states the significance and role of Manusmriti in governing India during the colonial era as follows (abridged),
4593:
844:(formerly Calcutta) manuscript with Kulluka Bhatta commentary". Modern scholarship states this presumed authenticity is false, and the various manuscripts of
782:
1053:(Sources of the Law) has twenty-four verses and one transition verse. These verses state what the text considers as the proper and just sources of law:
4146:
2231:
1859:
Pollard et al. state that the code of Manu was derived to answer questions on how men could rebuild their societies following a series of floods.
1383:
was the first Indian legal text introduced to the western world through the translation of Sir William Jones in 1794. ... All the editions of the
1354:
law during the colonial era created a legal fiction around Manusmriti's historic role as a scripture in matters relating to women in South Asia.
4412:
For Manu Smriti as one of the first Sanskrit texts noted by the British and translation by Sir William Jones in 1794, see: Flood (1996), p. 56.
1235:
1083:
Translation 2: The Veda, tradition, the conduct of good people, and what is pleasing to oneself – they say that is four-fold mark of dharma.
4662:
The Pedigree of Man: Four Lectures Delivered at the Twenty-eighth Anniversary Meetings of the Theosophical Society, at Adyar, December, 1903
1844:
considers these claims to be exaggerations. Thapar writes that archaeological evidence casts doubt on the claims of Buddhist persecution by
1387:, except for Jolly's, reproduce the text as found in the manuscript containing the commentary of Kulluka. I have called this as the "
775:
1371:
Patrick Olivelle, credited with a 2005 translation of Manusmriti published by the Oxford University Press, states the concerns in
4800:
Olivelle, Patrick (2010). "Dharmasastra: A Literary History". In Lubin, Timothy; Krishnan, Jayanth; Davis, Jr. Donald R. (eds.).
1425:
but were merely recommendatory in nature." Mahatma Gandhi remarked on the observed inconsistencies within Manusmriti as follows:
1029:(verses), in the form of a dialogue between an exalted teacher and disciples who are eager to learn about the various aspects of
840:
are now known, but the earliest discovered, most translated and presumed authentic version since the 18th century has been the "
4206:
Lariviere, Richard W. (November 1989). "Justices and Paṇḍitas: Some Ironies in Contemporary Readings of the Hindu Legal Past".
3831:
Lariviere, Richard W. (November 1989). "Justices and Paṇḍitas: Some Ironies in Contemporary Readings of the Hindu Legal Past".
1421:
states that the verses from 3.55–60 may be about respect given to a woman in her home, but within a strong patriarchal system.
4564:
4537:
2473:
3733:, pp. 66–68; Also see discussion of 13th-century Wagaru Dhamma-sattha / 11th century Manu Dhammathat manuscripts discussion.
3948:
Kugle, Scott Alan (May 2001). "Framed, Blamed and Renamed: The Recasting of Islamic Jurisprudence in Colonial South Asia".
1196:
4.2 Rules of Action for Supreme Good (12.83–115) (section on karma, duties and responsibilities as a means of supreme good)
1391:
version". It was Kulluka's version that has been translated repeatedly: Jones (1794), Burnell (1884), Buhler (1886) and
768:
1755:
has been subject to appraisal and criticism. Among the notable Indian critics of the text in the early 20th century was
1574:, while acknowledging that Manusmriti was influential to the South Asian history of law and was a theoretical resource.
4809:
4742:
4513:
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4400:
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4343:
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4087:
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3670:
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3501:
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3408:
3381:
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3336:
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3288:
3258:
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3192:
3169:
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3127:
3106:
3085:
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3043:
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2865:
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2711:
2685:
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2599:
2582:
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2502:
2418:
2392:
2339:
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2205:
2182:
2159:
2135:
2107:
2079:
2044:
1928:
946:
in modern use, according to Olivelle, is likely the work of a single author or a chairman with research assistants.
4601:
1527:
mostly a plagiary of Govindaraja commentary from about the 11th century, but with Kullūka's criticism of Govindaraja.
1265:, including the most translated Calcutta manuscript, the text declares in verse 4.204 that the ethical precepts under
537:
4632:
1544:
Other known medieval era commentaries on Manusmriti include those by Sarvajnanarayana, Raghavananda and Ramacandra.
1335:
Simultaneously, states Olivelle, the text enumerates numerous practices such as marriages outside one's varna (see
1189:
4.1 Fruits of Action (12.3–81) (section on actions and consequences, personal responsibility, action as a means of
2900:(1975), Bharuci's commentary on the Manusmrti, Schriftenreihe des Sudasien-Instituts der Universitat Heidelberg,
2843:(1975), Bharuci's commentary on the Manusmrti, Schriftenreihe des Sudasien-Instituts der Universitat Heidelberg,
2014:
1522:
manuscript has been "vulgate" or default standard, most studied version, since it was discovered in 18th-century
927:
4132:
A digest of Moohummudan law on the subjects to which it is usually applied by British courts of justice in India
960:(an ancient Indian concept that includes duties, rights, laws, conduct, virtues and others discussed in various
4835:
4790:
4771:
4752:
4705:
2441:
2363:
1963:
1944:
1910:
505:
1482:
states Bharuci was "occasionally more faithful to his source's historical intention" than other commentators.
1375:
scholarship about the presumed authenticity and reliability of Manusmriti manuscripts. He writes (abridged),
4176:, London: Faber, 1968, 96. For a related distinction between religious and secular law in Dharmaśāstra, see
4598:, citing p. 11. Calcutta: Superintendent, Government Printing (1918). pp. 7–29 on line, Project South Asia"
17:
4527:
4871:
3246:
1791:
1675:
1636:
For Muslims of India, the British accepted sharia as the legal code for Muslims, based on texts such the
942:
evidence and the mention of gold coins as a fine suggest the text may date to the 2nd or 3rd century CE.
883:
493:
3645:
Donald R. Davis Jr (2005), "Intermediate Realms of Law: Corporate Groups and Rulers in Medieval India",
4876:
2067:
2049:
1811:
731:
532:
4851:
1860:
1716:
like creation of valid documents, law of mortgages, hypothecation, partnership and joint ventures.
656:
651:
216:
196:
2640:
The Roots of Hindu Jurisprudence: Sources of Dharma and Interpretation in Mīmāṃsā and Dharmaśāstra
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636:
587:
562:
356:
221:
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3766:
2725:
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1078:वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥
4723:
3279:
3183:
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2702:
2676:
2653:
2493:
2432:
2383:
2353:
2330:
2286:
2173:
2098:
1999:
1760:
915:
882:
became one of the first Sanskrit texts to be translated into English, by British philologist
567:
468:
2523:
2196:
1867:, held the text to be authentic and authoritative. Other admirers of the text have included
918:
at the end of each chapter. In modern scholarship, these two titles refer to the same text.
4717:
4178:
Lubin, Timothy (2007). "Punishment and Expiation: Overlapping Domains in Brahmanical Law".
3469:
1787:
1764:
1586:, particularly Manusmriti, states Anthony Reid, were "greatly honored in Burma's (Myanmar)
1479:
1418:
1246:
Manusmriti lists and recommends virtues in many verses. For example, verse 6.75 recommends
641:
206:
163:
36:
2594:
David Levinson (2002), Encyclopedia of Crime and Punishment, Volume 1, SAGE Publications,
1736:
8:
4660:
2009:
1920:
1818:
1802:
1541:, provides a useful benchmark on Manusmriti version and its interpretation in the south.
1251:
577:
177:
73:
263:
4866:
4694:
4251:
4231:
4223:
4130:
4028:
3973:
3965:
3930:
3922:
3856:
3848:
3813:
3805:
3704:
2897:
2840:
1845:
1833:
1727:
1707:
1347:
her husband subsequent to marriage, and also from inheritance from deceased relatives.
895:
547:
273:
240:
158:
4159:
Ludo Rocher, "Hindu Law and Religion: Where to draw the line?" In S. A. J. Zaidi, ed.
4831:
4824:
4805:
4786:
4767:
4748:
4701:
4628:
4560:
4533:
4509:
4472:
4448:
4396:
4372:
4339:
4318:
4297:
4273:
4235:
4187:
4112:
4083:
4058:
3977:
3934:
3883:
3860:
3817:
3771:
3755:
3743:
3726:
3696:
3666:
3629:
3608:
3587:
3567:
3546:
3497:
3477:
3428:
3404:
3377:
3353:
3332:
3308:
3284:
3254:
3230:
3209:
3188:
3165:
3144:
3123:
3102:
3081:
3060:
3039:
3016:
2990:
2969:
2948:
2927:
2901:
2881:
2861:
2844:
2824:
2801:
2781:
2758:
2730:
2707:
2681:
2658:
2595:
2578:
2528:
2498:
2469:
2437:
2414:
2388:
2359:
2335:
2269:
2201:
2178:
2155:
2131:
2103:
2075:
2019:
1959:
1940:
1924:
1906:
1610:
1587:
1278:
1093:
This section of Manusmriti, like other Hindu law texts, includes fourfold sources of
855:, is dated to the 1st to 3rd century CE, and presents itself as a discourse given by
823:
802:
646:
616:
582:
520:
361:
245:
235:
4242:
Rocher, Ludo (June 1993). "Law Books in an Oral Culture: The Indian Dharmaśāstras".
4622:
4215:
4020:
3957:
3914:
3840:
3797:
1404:
1208:
1122:
721:
671:
592:
557:
385:
366:
351:
303:
1057:वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥
1037:, while the remaining more than two thousand verses are attributed to his student
308:
4554:
3788:
Hooker, M. B. (February 1978). "The Indian-Derived Law Texts of Southeast Asia".
3371:
2463:
2034:
1956:
Manu's Code of Law: A Critical Edition and Translation of the Mānava-Dharmaśāstra
1798:
1628:
1205:एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना । स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् ॥
1034:
856:
711:
691:
666:
390:
318:
211:
4493:
Nietzsche: The Anti-Christ, Ecce Homo, Twilight of the Idols: And Other Writings
2304:
1825:
1771:
1756:
1435:
701:
481:
201:
182:
3961:
3918:
3905:
Washbrook, D. A. (1981). "Law, State and Agrarian Society in Colonial India".
2039:
4860:
4819:
3700:
3685:"Manusmriti and Manavadhammasattham: Indian Influence on Burmese Legal Texts"
3448:, Poona: Bhandarkar Oriental Research Institute, 1975, Volume I, Part I, 566.
2559:
1898:
1849:
1841:
1693:
1650:
1392:
1281:(contemplation of personal god) are minor, and those who do not practice the
716:
706:
681:
676:
631:
444:
420:
410:
405:
395:
380:
346:
268:
1485:
3663:
Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds
2004:
1889:
1868:
1350:
961:
686:
621:
542:
439:
434:
415:
400:
1779:(non-injury or non-violence to others)" and the rejection of other parts.
1490:
1464:
1450:
1366:
821:
4594:"John Marshall, "An Historical and Artistic Description of Sanchi", from
3571:
2024:
1974:
Manusmriti; With a commentary called Manvarth Muktavali by Kullooka Bhatt
572:
552:
500:
454:
449:
106:
44:
3708:
3684:
3517:, Poona: Bhandarkar Oriental Research Institute, Volume I, Part II, 583.
2642:. Corpus Iuris Sanscriticum. Vol. 7 (Torino: CESMEO, 2006), pp. 165–176.
1894:. Vol. XXV. Translated by Bühler, G. Oxford: Clarendon Press. 1886.
4716:
4227:
3852:
3809:
1864:
1770:
in a bonfire on 25 December 1927. While Ambedkar condemned Manusmriti,
1571:
1372:
1157:
1138:(2.26 – 6.96) (contains the longest section of Manusmriti, 3.1, called
939:
935:
726:
148:
135:
4255:
4053:
Anderson, Michael (1995). "10". In Arnold, David; Robb, Peter (eds.).
4032:
3969:
3926:
3584:
Family Law and Customary Law in Asia: A Contemporary Legal Perspective
2880:
Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press,
2860:
Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press,
2800:
Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press,
1459:
2029:
1856:, which mentions its erection "during the supremacy of the Shungas".
1801:
translation of the Calcutta version of "Law of Manu" was reviewed by
1599:
1340:
1223:
Manusmriti 12.125, Calcutta manuscript with Kulluka Bhatta commentary
1146:
891:
872:
696:
626:
527:
101:
4219:
3844:
3801:
3476:, Schriftenreihe des Sudasien-Instituts der Universitat Heidelberg,
1153:
4204:
For reviews of the British misappropriations of Dharmaśāstra, see:
4024:
1837:
1783:
1731:
1558:
picture of that which, in the view of a Brahmin, ought to be law".
1324:
868:
852:
830:
488:
323:
130:
125:
96:
52:
3013:
Law and Gender Inequality: The Politics of Women's Rights in India
2564:. PIMS - University of Toronto. Oxford : The Clarendon Press.
819:, is one of the many legal texts and constitutions among the many
62:
4355:
For objections to the work by feminists, see: Avari, pp. 142–143.
3747:
2577:
Brian Smith and Wendy Doniger (1992), The Laws of Manu, Penguin,
2070:, The Oxford International Encyclopedia of Legal History (2009),
1853:
1563:
1523:
1414:
1388:
1336:
1214:
1135:
841:
661:
605:
336:
313:
298:
291:
120:
91:
4623:
Elizabeth Pollard; Clifford Rosenberg; Robert L. Tignor (2011).
1213:
becomes equal-minded towards all, and enters the highest state,
1004:
The ancient version of the text has been subdivided into twelve
3460:
Olivelle, Patrick, "Dharmaśāstra: A Literary History", page 29.
2460:
2410:
The Message and the Book: Sacred Texts of the World's Religions
1776:
1702:), ancient India had between eighteen and thirty six competing
1689:
1678:, Islam and the Secular State: Negotiating the Future of Sharia
1605:
1567:
1274:
1270:
1247:
1190:
1038:
1030:
864:
860:
736:
67:
2219:
The discourse of what is primary, Journal of Indian philosophy
1503:, is an 11th-century commentary on Manusmriti, referred to by
1875:
1829:
1608:(Islamic law) for Muslims in South Asia had been codified as
1328:
1297:
1266:
952:
609:
84:
1852:
at some point is suggested by an epigraph on the gateway of
4011:
Rocher, Ludo (1972). "Indian Response to Anglo-Hindu Law".
2638:(Delhi: Oxford UP, 2003), p. 126 and Domenico Francavilla,
2612:
Davis, Donald R. Jr. (2007). "On Ātmastuṣṭi as a Source of
1303:
legal protection for children who are born out of wedlock.
4369:
Castes of Mind: Colonialism and the Making of Modern India
1836:
in connection with social pressures caused by the rise of
4135:. New York Public Library. London, Smith, Elder & co.
2122:
2120:
2118:
2116:
1537:
Nandana was from south India, and his commentary, titled
4830:. Berkeley, California: University of California Press.
4780:
3647:
Journal of the Economic and Social History of the Orient
964:, older than Manusmriti). Its contents can be traced to
4129:
Baillie, Neil B. E. (Neil Benjamin Edmonstone) (1875).
1987:
The Institutes of Hindu Law: Or, The Ordinances of Manu
1721:
M. Rama Jois, Legal and Constitutional History of India
1367:
Authenticity and inconsistencies in various manuscripts
2557:
2113:
1828:
asserted that Manu Smriti was written by a sage named
1805:. He commented on it both favourably and unfavorably:
1683:
1234:
verses for Kshatriyas. The statement of rules for the
848:
discovered in India are inconsistent with each other.
4055:
Institutions and Ideologies: A SOAS South Asia Reader
1874:
Friedrich Nietzsche is noted to have said "Close the
1207:
He who thus recognizes in his individual soul (Self,
1131:
3.1.1 Rules of Action in Normal Times (2.26 – 9.336)
4736:. Belmont, California: Wadsworth Publishing Company.
4387:
4385:
3878:
Tomothy Lubin et al (2010), Lubin and Davis (eds.),
3396:
2796:
2794:
1033:. The first 58 verses are attributed by the text to
4559:. Education Department, Government of Maharashtra.
4363:
4361:
2291:
The Indian Empire: Its People, History and Products
2224:
1730:text liberal evolution may have been influenced by
1547:
1511:, and was plagiarised by Kullūka, states Olivelle.
4823:
4693:
4048:
4046:
4044:
4042:
3376:. State University of New York Press. p. 22.
3350:Women of India: Their Status Since the Vedic Times
3299:
3297:
2876:
2874:
1662:in 1792 as the Mohammedan Law of Inheritance, and
1448:There are numerous classical commentaries on the
1430:... Nobody is in possession of the original text.
968:of the Vedic era, which led to the development of
4382:
4244:Proceedings of the American Philosophical Society
2918:
2916:
2914:
2791:
2747:
2745:
2743:
2696:
2694:
2487:
2485:
2285:
1668:Institutes of Hindu Law or the Ordinances of Manu
1357:
4858:
4358:
3997:Ludo Rocher (1978), "Hindu Conceptions of Law",
3993:
3991:
3989:
3987:
2517:
2515:
2513:
2511:
2456:
2454:
2452:
2450:
2351:
1981:Manusmr̥ti: Bhāratīya ācāra-saṃhitā kā viśvakośa
1552:
1211:), the universal soul that exists in all beings,
4039:
3294:
3273:
3271:
3269:
3267:
2871:
4553:Ambedkar, Bhimrao Ramji; Moon, Vasant (1987).
4487:
4485:
4469:Friedrich Nietzsche: A Philosophical Biography
4004:
3900:
3898:
3896:
3537:
3535:
3533:
3531:
3529:
3527:
3525:
3523:
2911:
2740:
2691:
2645:
2573:
2571:
2553:
2551:
2549:
2547:
2545:
2543:
2541:
2482:
2260:
2258:
2256:
2254:
4214:(4). Association for Asian Studies: 757–769.
3984:
3839:(4). Association for Asian Studies: 757–769.
3682:
3657:
3655:
3456:
3454:
2588:
2508:
2447:
2433:Dharmasutras – the law codes of ancient India
2377:
2375:
2244:P Bilimoria (2011), "The Idea of Hindu Law",
1292:
1179:
1041:. Olivelle lists the subsections as follows:
776:
4781:Kulke, Hermann; Rothermund, Dietmar (1986).
4552:
4463:
4461:
4395:, Orient Paperbacks (2013 Reprint Edition),
3427:, Orient Paperbacks (2013 Reprint Edition),
3329:Psycho-Social Analysis of the Indian Mindset
3264:
2468:(in Sanskrit). Oxford University Press, US.
2246:Journal of the Oriental Society of Australia
2092:
2090:
2088:
1903:Manusmriti with the Commentary of Medhatithi
1882:
1116:
4744:Manusmṛti with the Manubhāṣya of Medhātithi
4482:
3893:
3874:
3872:
3870:
3742:On Laws of Manu in 14th-century Thailand's
3520:
2568:
2538:
2251:
2146:
2144:
1891:Sacred Books of the East: The Laws of Manus
1417:, are modern era insertions and forgeries.
1200:The closing verses of Manusmriti declares,
4714:
3956:(2). Cambridge University Press: 257–313.
3689:Proceedings of the Indian History Congress
3652:
3451:
2372:
1790:. It was first translated into English by
1298:On personal choices, behaviours and morals
1128:3.1 Rules Relating to Law (2.25 – 10.131)
1021:Law of karma, rebirth and final liberation
783:
769:
4700:. Cambridge: Cambridge University Press.
4525:
4458:
4336:Legal and Constitutional History of India
4315:Legal and Constitutional History of India
4294:Legal and Constitutional History of India
4288:
4286:
4270:Legal and Constitutional History of India
4205:
4103:
4101:
4099:
4080:Sharia and ambiguity in South Asian Islam
3904:
3830:
3626:Hindu Law: Beyond Tradition and Modernity
3369:
3007:
3005:
3003:
2636:Hindu Law: Beyond Tradition and Modernity
2403:
2401:
2085:
1759:, who held Manusmriti as responsible for
1241:
4826:Early India: From the Origins to AD 1300
4799:
4665:. Theosophical Publishing Society. 1904.
4526:Nietzsche, Friedrich (27 January 1977).
4052:
4013:Journal of the American Oriental Society
3867:
3494:Essays in Classical and Modern Hindu Law
3323:
3321:
2618:Journal of the American Oriental Society
2558:Manu (Lawgiver); Bühler, Georg (1886).
2150:G. Srikantan (2014), Thomas Duve (ed.),
2141:
1953:
1934:
1917:Manusmriti with Kullukabhatta Commentary
4731:
4128:
2358:. Oxford University Press. p. 19.
1989:, Calcutta: Sewell & Debrett, 1796.
1848:. Support of the Buddhist faith by the
1817:The Law of Manu was also criticised by
1462:is the oldest known commentator on the
1105:(local norms of virtuous individuals),
14:
4859:
4818:
4583:Oxford University Press (1960) p. 200.
4283:
4241:
4096:
4010:
3787:
3370:A. Narain (1991). Robert Brown (ed.).
3000:
2398:
914:(Sanskrit: मानव धर्मशास्त्र) in their
4691:
4581:Aśoka and the Decline of the Mauryas,
4177:
4174:Religion, Law, and the State in India
4077:
3947:
3474:Bharuci's commentary on the Manusmrti
3397:Robert E. Van Voorst (January 2016).
3318:
2611:
1939:. New York: Oxford University Press.
1782:The Manu Smriti was one of the first
1314:
1044:
1018:The dharma of the four social classes
4761:
4727:. New York: Robert Appleton Company.
3504:, pp. 10–17, 36–37 with footnote 75a
1604:Prior to the British colonial rule,
1101:(satisfaction of one's conscience),
4740:
4495:, Cambridge University Press, p. 58
3683:BHATTACHARYYA, PARNASABARI (1993).
1983:, Śāśvata Sāhitya Prakāśana, 1997.
1958:. Oxford: Oxford University Press.
1746:
1684:Comparison with other dharmasastras
1593:
1273:(non-violence) are paramount while
1261:In other discovered manuscripts of
956:(statecraft and legal process) and
24:
4747:. Motilal Banarsidass Publishers.
4506:From Shakespeare to Existentialism
4082:. University of California Press.
3770:, University of California Press,
3562:Visvanath Narayan Mandlik (1886),
3283:, University of California Press,
3187:, University of California Press,
3038:, University of California Press,
2780:, University of California Press,
2177:, University of California Press,
25:
4888:
4845:
4802:Law and Hinduism: An Introduction
4715:Herbermann, Charles, ed. (1913).
4627:. New York: Norton. p. 285.
4163:. (New Delhi, 1972), pp. 190–191.
4107:Abdullahi Ahmed An-Na'im (2010),
3880:Hinduism and Law: An Introduction
2765:, pp. 10, 17–19, 230–236, 290–292
2154:, Max Planck Institute: Germany,
1499:Govindarāja's commentary, titled
1097:, states Levinson, which include
4785:. New York: Barnes & Noble.
4669:
4653:
4641:
4616:
4586:
4573:
4546:
4519:
4498:
4437:
4424:
3649:, Volume 48, Issue 1, pp. 92–117
1972:Pranjivan Harihar Pandya (ed.),
1577:
1548:Significance and role in history
1518:, along with his version of the
1456:written in the medieval period.
51:
4415:
4406:
4349:
4328:
4307:
4262:
4198:
4166:
4153:
4139:
4122:
4071:
3941:
3824:
3781:
3736:
3715:
3676:
3639:
3618:
3597:
3576:
3556:
3507:
3486:
3463:
3438:
3417:
3390:
3373:Ganesh: Studies of an Asian God
3363:
3342:
3240:
3219:
3198:
3175:
3154:
3133:
3112:
3091:
3070:
3049:
3026:
2979:
2958:
2937:
2891:
2854:
2834:
2811:
2768:
2717:
2668:
2628:
2605:
2424:
2345:
2322:
2297:
2279:
2015:Classical Hindu law in practice
1443:
1438:, An Adi-Dravida's Difficulties
1025:The text is composed in metric
928:Karl Wilhelm Friedrich Schlegel
901:
4804:. Cambridge University Press.
4508:, Princeton University Press,
4471:, Cambridge University Press,
4371:, Princeton University Press,
3882:, Cambridge University Press,
3725:, Princeton University Press,
3607:, Cambridge University Press,
2305:"Manu-smriti | Hindu law"
2268:, Cambridge University Press,
2238:
2211:
2188:
2165:
2152:Entanglements in Legal History
2061:
1530:Nārāyana's commentary, titled
1358:On statecraft and rules of war
1145:3.1.1.2 Rules of Action for a
836:Over fifty manuscripts of the
13:
1:
4734:The Hindu Religious Tradition
4685:
4161:Malik Ram Felicitation Volume
3723:Burmese Administrative Cycles
3492:J. Duncan M. Derrett (1977),
3400:Anthology of World Scriptures
3172:, pp. 31–32, 194–207, 755–809
3088:, pp. 31–32, 108–123, 138–147
2997:, pp. 31–32, 138–147, 558–593
1553:In ancient and medieval India
1514:Kullūka's commentary, titled
1193:– the highest personal bliss)
1134:3.1.1.1 Fourfold Dharma of a
930:, in the 18th century, dated
921:
4625:Worlds Together Worlds Apart
4393:Hinduism according to Gandhi
4338:, Universal Law Publishing,
4317:, Universal Law Publishing,
4296:, Universal Law Publishing,
4272:, Universal Law Publishing,
4111:, Harvard University Press,
3790:The Journal of Asian Studies
3425:Hinduism According to Gandhi
3253:, Harvard University Press,
1152:3.1.1.3 Rules of Action for
999:
7:
4852:12th chapters of manusmriti
4732:Hopkins, Thomas J. (1971).
4696:An Introduction to Hinduism
4445:Nietzsche and the Political
4109:Islam and the Secular State
3628:, Oxford University Press,
3545:, Oxford University Press,
3307:, Oxford University Press,
3251:Islam and the Secular State
3229:, Oxford University Press,
3208:, Oxford University Press,
3164:, Oxford University Press,
3143:, Oxford University Press,
3122:, Oxford University Press,
3101:, Oxford University Press,
3080:, Oxford University Press,
3059:, Oxford University Press,
3015:, Oxford University Press,
2989:, Oxford University Press,
2968:, Oxford University Press,
2947:, Oxford University Press,
2926:, Oxford University Press,
2823:, Oxford University Press,
2757:, Oxford University Press,
2729:, Oxford University Press,
2706:, Oxford University Press,
2680:, Oxford University Press,
2657:, Oxford University Press,
2527:, Oxford University Press,
2497:, Oxford University Press,
2436:, Oxford University Press,
2387:, Oxford University Press,
2334:, Oxford University Press,
2200:, Oxford University Press,
2130:, Oxford University Press,
2102:, Oxford University Press,
1993:
1491:
1465:
1451:
1407:, Manu's Code of Law (2005)
1228:
1185:chapter is of a later era.
822:
10:
4893:
4001:, Volume 29, pp. 1283–1297
3767:The Classical Law of India
3750:, see David Wyatt (2003),
3280:The Classical Law of India
3184:The Classical Law of India
3035:The Classical Law of India
2777:The Classical Law of India
2174:The Classical Law of India
2082:, See entry for Manusmriti
1979:Ramacandra Varma Shastri,
1954:Olivelle, Patrick (2005).
1935:Olivelle, Patrick (2004).
1919:(1972–1974), reprinted by
1687:
1597:
1293:Significance of Manusmriti
1180:Determination of Karmayoga
1120:
890:was used to construct the
45:Hindu scriptures and texts
4766:. New York: Grove Press.
3962:10.1017/s0026749x01002013
3919:10.1017/s0026749x00008714
3754:, Yale University Press,
3752:Thailand: A Short History
3721:Victor Lieberman (2014),
3665:, Yale University Press,
3541:Patrick Olivelle (2005),
3303:Patrick Olivelle (2005),
3225:Patrick Olivelle (2005),
3204:Patrick Olivelle (2005),
3160:Patrick Olivelle (2005),
3139:Patrick Olivelle (2005),
3118:Patrick Olivelle (2005),
3097:Patrick Olivelle (2005),
3076:Patrick Olivelle (2005),
3055:Patrick Olivelle (2005),
2985:Patrick Olivelle (2005),
2964:Patrick Olivelle (2005),
2943:Patrick Olivelle (2005),
2922:Patrick Olivelle (2005),
2817:Patrick Olivelle (2005),
2751:Patrick Olivelle (2005),
2723:Patrick Olivelle (2005),
2700:Patrick Olivelle (2005),
2674:Patrick Olivelle (2005),
2651:Patrick Olivelle (2005),
2521:Patrick Olivelle (2005),
2491:Patrick Olivelle (2005),
2430:Patrick Olivelle (1999),
2413:, Yale University Press,
2381:Patrick Olivelle (2005),
2352:Patrick Olivelle (2005).
2328:Patrick Olivelle (2005),
2293:. Routledge. p. 114.
2194:Patrick Olivelle (2005),
2126:Patrick Olivelle (2005),
2096:Patrick Olivelle (2005),
1883:Editions and translations
1861:Swami Dayananda Saraswati
1117:Dharma of the four Varnas
806:
4718:"The Laws of Manu"
4504:Walter Kaufmann (1980),
4208:Journal of Asian Studies
3833:Journal of Asian Studies
3247:Abdullahi Ahmed An-Na'im
3237:, pages 200–201, 746–809
3216:, pages 182-193, 659–706
2248:, Volume 43, pp. 103–130
2221:, Volume 21, pp. 301–393
2055:
1676:Abdullahi Ahmed An-Na'im
898:-administered enclaves.
851:The metrical text is in
4741:Jha, Ganganath (1920).
4367:Nicholas Dirks (2001),
3605:The Spirit of Hindu Law
3515:History of Dharmaśāstra
3446:History of Dharmaśāstra
3403:. Cengage. p. 43.
2688:, pp. 16, 8–14, 206–207
2444:, pp. xxiv–xxv, 280–314
2266:The Spirit of Hindu Law
2217:Steven Collins (1993),
2072:Oxford University Press
1763:. In protest, Ambedkar
1726:Jois suggests that the
1698:Along with Manusmriti (
1289:alone become outcasts.
926:Philologists Jones and
755:Timeline of Hindu texts
588:Thiruvilaiyadal Puranam
4529:The Portable Nietzsche
4443:Daniel Conway (1997),
4180:Indologica Taurinensia
3764:Robert Lingat (1973),
3624:Werner Menski (2009),
3582:David Buxbaum (1998),
3348:Arun Kumbhare (2009),
3315:, pp. 154–166, 613–658
3277:Robert Lingat (1973),
3181:Robert Lingat (1973),
3067:, pp. 190–207, 746–809
3032:Robert Lingat (1973),
2774:Robert Lingat (1973),
2737:, pp. 237–350, 914–982
2171:Robert Lingat (1973),
2138:, pp. 353–354, 356–382
1724:
1681:
1634:
1441:
1410:
1242:On virtues and outcast
1226:
1091:
1075:
563:Eighteen Greater Texts
4724:Catholic Encyclopedia
4692:Flood, Gavin (1996).
4675:Friedrich Nietzsche,
4467:Julian Young (2010),
4430:Friedrich Nietzsche,
4334:M. Rama Jois (2004),
4313:M. Rama Jois (2004),
4292:M. Rama Jois (2004),
4268:M. Rama Jois (2004),
3661:Anthony Reid (1988),
3603:Donald Davis (2010),
3586:, Springer Academic,
3331:, Springer Academic,
3011:Flavia Agnes (2001),
2287:William Wilson Hunter
2264:Donald Davis (2010),
2000:Apastamba Dharmasutra
1915:J. I. Shastri (ed.),
1840:. However, historian
1834:Pushyamitra of Shunga
1788:European philologists
1786:texts studied by the
1761:caste system in India
1713:
1688:Further information:
1655:
1620:
1427:
1377:
1250:towards everyone and
1202:
1121:Further information:
1076:
1055:
1012:Creation of the world
809:), also known as the
568:Eighteen Lesser Texts
3999:Hastings Law Journal
3950:Modern Asian Studies
3907:Modern Asian Studies
3636:, Chapters 2 & 4
3513:Kane, P. V. (1975),
3470:J. Duncan M. Derrett
3444:Kane, P. V. (1975),
2714:, pp. 16–17, 208–229
2665:, pp. 10–15, 154–205
2407:John Bowker (2012),
2276:, pp. 13–16, 166–179
2045:Vajrasuchi Upanishad
1937:The Law Code of Manu
1832:during the times of
1480:J. Duncan M. Derrett
1472:Manu-sastra-vivarana
1419:Robert E. Van Voorst
912:Manava Dharmashastra
4762:Keay, John (2000).
4604:on 10 February 2009
3564:Manavadharmaśastram
2010:Classical Hindu law
1921:Motilal Banarsidass
1803:Friedrich Nietzsche
1700:Manava Dharmasastra
812:Mānava-Dharmaśāstra
578:Iraiyanar Akapporul
538:Tirumurukāṟṟuppaṭai
284:Related Hindu texts
4872:Ancient Indian law
4783:A History of India
4677:The Will to Power,
4648:The Light of Truth
4172:J. D. M. Derrett,
4078:Ewing, K. (1988).
3543:Manu's Code of Law
3496:, Brill Academic,
3305:Manu's Code of Law
3227:Manu's Code of Law
3206:Manu's Code of Law
3162:Manu's Code of Law
3141:Manu's Code of Law
3120:Manu's Code of Law
3099:Manu's Code of Law
3078:Manu's Code of Law
3057:Manu's Code of Law
2987:Manu's Code of Law
2966:Manu's Code of Law
2945:Manu's Code of Law
2924:Manu's Code of Law
2898:J Duncan M Derrett
2868:, pp. 208–214, 337
2841:J Duncan M Derrett
2820:Manu's Code of Law
2754:Manu's Code of Law
2726:Manu's Code of Law
2703:Manu's Code of Law
2677:Manu's Code of Law
2654:Manu's Code of Law
2524:Manu's Code of Law
2494:Manu's Code of Law
2465:Manu's Code of Law
2384:Manu's Code of Law
2355:Manu's Code of Law
2331:Manu's Code of Law
2197:Manu's Code of Law
2128:Manu's Code of Law
2099:Manu's Code of Law
1728:Yajnavalkya Smriti
1708:Yajnavalkya Smriti
1516:Manvarthamuktavali
1315:On rights of women
1045:Sources of the law
896:East India Company
859:(Svayambhuva) and
27:Ancient Hindu text
4596:A Guide to Sanchi
4566:978-81-901518-9-4
4539:978-1-4406-7419-8
3109:, pp. 98, 146–147
2908:, pp. 30, 439–440
2475:978-0-19-517146-4
2050:Yājñavalkya Smṛti
1863:, the founder of
1792:Sir William Jones
1642:Fatawa-i Alamgiri
1631:, August 15, 1772
1611:Fatawa-e-Alamgiri
1588:Wareru Dhammathat
1488:'s commentary on
1279:Ishvarapranidhana
884:Sir William Jones
793:
792:
583:Abhirami Anthadhi
521:Sangam literature
374:Vaishnava puranas
16:(Redirected from
4884:
4841:
4829:
4815:
4796:
4777:
4764:India: A History
4758:
4737:
4728:
4720:
4711:
4699:
4680:
4673:
4667:
4666:
4657:
4651:
4645:
4639:
4638:
4620:
4614:
4613:
4611:
4609:
4600:. Archived from
4590:
4584:
4577:
4571:
4570:
4550:
4544:
4543:
4523:
4517:
4502:
4496:
4489:
4480:
4465:
4456:
4441:
4435:
4428:
4422:
4419:
4413:
4410:
4404:
4391:Mahatma Gandhi,
4389:
4380:
4365:
4356:
4353:
4347:
4332:
4326:
4311:
4305:
4290:
4281:
4266:
4260:
4259:
4239:
4202:
4196:
4195:
4170:
4164:
4157:
4151:
4150:
4143:
4137:
4136:
4126:
4120:
4105:
4094:
4093:
4075:
4069:
4068:
4050:
4037:
4036:
4008:
4002:
3995:
3982:
3981:
3945:
3939:
3938:
3902:
3891:
3876:
3865:
3864:
3828:
3822:
3821:
3785:
3779:
3740:
3734:
3719:
3713:
3712:
3680:
3674:
3659:
3650:
3643:
3637:
3622:
3616:
3601:
3595:
3580:
3574:
3560:
3554:
3539:
3518:
3511:
3505:
3490:
3484:
3467:
3461:
3458:
3449:
3442:
3436:
3423:Mahatma Gandhi,
3421:
3415:
3414:
3394:
3388:
3387:
3367:
3361:
3346:
3340:
3327:J Sinha (2014),
3325:
3316:
3301:
3292:
3275:
3262:
3244:
3238:
3223:
3217:
3202:
3196:
3179:
3173:
3158:
3152:
3137:
3131:
3116:
3110:
3095:
3089:
3074:
3068:
3053:
3047:
3030:
3024:
3009:
2998:
2983:
2977:
2962:
2956:
2941:
2935:
2920:
2909:
2895:
2889:
2878:
2869:
2858:
2852:
2838:
2832:
2815:
2809:
2798:
2789:
2772:
2766:
2749:
2738:
2721:
2715:
2698:
2689:
2672:
2666:
2649:
2643:
2632:
2626:
2625:
2609:
2603:
2592:
2586:
2575:
2566:
2565:
2561:The laws of Manu
2555:
2536:
2519:
2506:
2489:
2480:
2479:
2458:
2445:
2428:
2422:
2405:
2396:
2379:
2370:
2369:
2349:
2343:
2326:
2320:
2319:
2317:
2315:
2301:
2295:
2294:
2283:
2277:
2262:
2249:
2242:
2236:
2235:
2228:
2222:
2215:
2209:
2192:
2186:
2169:
2163:
2148:
2139:
2124:
2111:
2094:
2083:
2065:
1969:
1950:
1895:
1747:Modern reception
1722:
1679:
1632:
1594:In British India
1532:Manvarthavivrtti
1494:
1468:
1454:
1439:
1408:
1405:Patrick Olivelle
1323:While preaching
1224:
1123:Varna (Hinduism)
1099:Atmana santushti
1089:
1073:
1063:Atmana santushti
1015:Source of dharma
827:
808:
785:
778:
771:
722:Gheranda Samhita
672:Sushruta Samhita
593:Vinayagar Agaval
558:Five Great Epics
533:Divya Prabandham
464:
430:
376:
258:Other scriptures
231:
192:
173:
116:
55:
32:
31:
21:
4892:
4891:
4887:
4886:
4885:
4883:
4882:
4881:
4857:
4856:
4848:
4838:
4812:
4793:
4774:
4755:
4708:
4688:
4683:
4674:
4670:
4659:
4658:
4654:
4646:
4642:
4635:
4621:
4617:
4607:
4605:
4592:
4591:
4587:
4579:Romila Thapar,
4578:
4574:
4567:
4551:
4547:
4540:
4524:
4520:
4503:
4499:
4490:
4483:
4466:
4459:
4442:
4438:
4429:
4425:
4420:
4416:
4411:
4407:
4390:
4383:
4366:
4359:
4354:
4350:
4333:
4329:
4312:
4308:
4291:
4284:
4267:
4263:
4220:10.2307/2058113
4203:
4199:
4171:
4167:
4158:
4154:
4145:
4144:
4140:
4127:
4123:
4106:
4097:
4090:
4076:
4072:
4065:
4051:
4040:
4009:
4005:
3996:
3985:
3946:
3942:
3903:
3894:
3877:
3868:
3845:10.2307/2058113
3829:
3825:
3802:10.2307/2054162
3786:
3782:
3763:
3744:Ayuthia kingdom
3741:
3737:
3720:
3716:
3681:
3677:
3660:
3653:
3644:
3640:
3623:
3619:
3602:
3598:
3581:
3577:
3561:
3557:
3540:
3521:
3512:
3508:
3491:
3487:
3468:
3464:
3459:
3452:
3443:
3439:
3422:
3418:
3411:
3395:
3391:
3384:
3368:
3364:
3347:
3343:
3326:
3319:
3302:
3295:
3276:
3265:
3245:
3241:
3224:
3220:
3203:
3199:
3180:
3176:
3159:
3155:
3138:
3134:
3117:
3113:
3096:
3092:
3075:
3071:
3054:
3050:
3031:
3027:
3010:
3001:
2984:
2980:
2963:
2959:
2942:
2938:
2921:
2912:
2896:
2892:
2879:
2872:
2859:
2855:
2839:
2835:
2816:
2812:
2808:, pp. 16, 62–65
2799:
2792:
2773:
2769:
2750:
2741:
2722:
2718:
2699:
2692:
2673:
2669:
2650:
2646:
2634:Werner Menski,
2633:
2629:
2610:
2606:
2593:
2589:
2576:
2569:
2556:
2539:
2520:
2509:
2490:
2483:
2476:
2459:
2448:
2429:
2425:
2406:
2399:
2380:
2373:
2366:
2350:
2346:
2327:
2323:
2313:
2311:
2303:
2302:
2298:
2284:
2280:
2263:
2252:
2243:
2239:
2230:
2229:
2225:
2216:
2212:
2193:
2189:
2170:
2166:
2149:
2142:
2125:
2114:
2110:, pp. 18–19, 41
2095:
2086:
2066:
2062:
2058:
2035:Kalpa (Vedanga)
1996:
1976:, Bombay, 1913.
1966:
1947:
1888:
1885:
1799:Louis Jacolliot
1749:
1723:
1720:
1696:
1686:
1680:
1674:
1666:in 1794 as the
1633:
1629:Warren Hastings
1627:
1602:
1596:
1580:
1555:
1550:
1446:
1440:
1434:
1409:
1403:
1369:
1360:
1317:
1300:
1295:
1244:
1231:
1225:
1222:
1219:
1212:
1206:
1182:
1125:
1119:
1090:
1088:Manusmriti 2.12
1087:
1082:
1074:
1071:
1066:
1051:Dharmasya Yonih
1047:
1002:
924:
904:
789:
760:
759:
750:
742:
741:
692:Divya Prabandha
667:Charaka Samhita
652:Vaiśeṣika Sūtra
612:
598:
597:
553:Kamba Ramayanam
528:Saiva Tirumurai
523:
513:
512:
484:
474:
473:
460:
426:
372:
339:
329:
328:
294:
279:
278:
259:
251:
250:
227:
188:
169:
151:
141:
140:
112:
87:
70:
28:
23:
22:
15:
12:
11:
5:
4890:
4880:
4879:
4874:
4869:
4855:
4854:
4847:
4846:External links
4844:
4843:
4842:
4836:
4820:Thapar, Romila
4816:
4811:978-0521716260
4810:
4797:
4791:
4778:
4772:
4759:
4753:
4738:
4729:
4712:
4706:
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4633:
4615:
4585:
4572:
4565:
4545:
4538:
4518:
4514:978-0691013671
4497:
4491:Aaron Ridley,
4481:
4477:978-0521871174
4457:
4453:978-0415100694
4436:
4434:(1888), 56–57.
4432:The Antichrist
4423:
4414:
4405:
4401:978-8122205589
4381:
4377:978-0691088952
4357:
4348:
4344:978-8175342064
4327:
4323:978-8175342064
4306:
4302:978-8175342064
4282:
4278:978-8175342064
4261:
4250:(2): 254–267.
4197:
4165:
4152:
4147:"Flood (1996)"
4138:
4121:
4117:978-0674034563
4095:
4089:978-0520055759
4088:
4070:
4064:978-0700702848
4063:
4038:
4025:10.2307/600567
4019:(3): 419–424.
4003:
3983:
3940:
3913:(3): 649–721.
3892:
3888:978-0521716260
3866:
3823:
3796:(2): 201–219.
3780:
3776:978-0520018983
3760:978-0300084757
3735:
3731:978-0691612812
3714:
3675:
3671:978-0300047509
3651:
3638:
3634:978-0195699210
3617:
3613:978-0521877046
3596:
3592:978-9401757942
3575:
3555:
3551:978-0195171464
3519:
3506:
3502:978-9004048089
3485:
3482:978-3515018586
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3433:978-8122205589
3416:
3410:978-1305888005
3409:
3389:
3383:978-0791406564
3382:
3362:
3358:978-1440156007
3341:
3337:978-8132218036
3317:
3313:978-0195171464
3293:
3289:978-0520018983
3263:
3261:, pp. 149, 289
3259:978-0674034563
3239:
3235:978-0195171464
3218:
3214:978-0195171464
3197:
3193:978-0520018983
3174:
3170:978-0195171464
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3044:978-0520018983
3025:
3021:978-0195655247
2999:
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2953:978-0195171464
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2910:
2906:978-3515018586
2890:
2886:978-0195171464
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2866:978-0195171464
2853:
2849:978-3515018586
2833:
2829:978-0195171464
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2806:978-0195171464
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2786:978-0520018983
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2735:978-0195171464
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2600:978-0761922582
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2583:978-0140445404
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2533:978-0195171464
2507:
2503:978-0195171464
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2423:
2419:978-0300179293
2397:
2393:978-0195171464
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2344:
2340:978-0195171464
2321:
2296:
2278:
2274:978-0521877046
2250:
2237:
2232:"Flood (1996)"
2223:
2210:
2206:978-0195171464
2187:
2183:978-0520018983
2164:
2160:978-3944773001
2140:
2136:978-0195171464
2112:
2108:978-0195171464
2084:
2080:978-0195134056
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2017:
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2007:
2002:
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1992:
1991:
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1984:
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1964:
1951:
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1932:
1929:978-8120807662
1913:
1896:
1884:
1881:
1826:B. R. Ambedkar
1823:
1822:
1815:
1772:Mahatma Gandhi
1757:B. R. Ambedkar
1748:
1745:
1718:
1704:Dharma-sastras
1685:
1682:
1672:
1625:
1598:Main article:
1595:
1592:
1584:Dharma-sastras
1579:
1576:
1554:
1551:
1549:
1546:
1445:
1442:
1436:Mahatma Gandhi
1432:
1401:
1368:
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1168:
1167:
1166:
1163:
1162:
1161:
1150:
1143:
1118:
1115:
1085:
1072:Manusmriti 2.6
1069:
1046:
1043:
1023:
1022:
1019:
1016:
1013:
1001:
998:
972:consisting of
923:
920:
903:
900:
791:
790:
788:
787:
780:
773:
765:
762:
761:
758:
757:
751:
748:
747:
744:
743:
740:
739:
734:
729:
724:
719:
714:
709:
704:
702:Ramcharitmanas
699:
694:
689:
684:
679:
674:
669:
664:
662:Pramana Sutras
659:
654:
649:
644:
642:Mimamsa Sutras
639:
637:Samkhya Sutras
634:
629:
624:
619:
617:Dharma Shastra
613:
604:
603:
600:
599:
596:
595:
590:
585:
580:
575:
570:
565:
560:
555:
550:
545:
540:
535:
530:
524:
519:
518:
515:
514:
511:
510:
509:
508:
498:
497:
496:
485:
480:
479:
476:
475:
472:
471:
469:Devi Bhagavata
462:Shakta puranas
458:
457:
452:
447:
442:
437:
428:Shaiva puranas
424:
423:
418:
413:
408:
403:
398:
393:
388:
383:
370:
369:
364:
359:
357:Brahmavaivarta
354:
349:
342:Brahma puranas
340:
335:
334:
331:
330:
327:
326:
321:
316:
311:
306:
301:
295:
290:
289:
286:
285:
281:
280:
277:
276:
271:
266:
260:
257:
256:
253:
252:
249:
248:
243:
238:
225:
224:
219:
217:Shvetashvatara
214:
209:
204:
199:
197:Brihadaranyaka
186:
185:
180:
167:
166:
161:
152:
147:
146:
143:
142:
139:
138:
133:
128:
123:
110:
109:
104:
99:
94:
88:
83:
82:
79:
78:
77:
76:
71:
65:
57:
56:
48:
47:
41:
40:
26:
9:
6:
4:
3:
2:
4889:
4878:
4875:
4873:
4870:
4868:
4865:
4864:
4862:
4853:
4850:
4849:
4839:
4833:
4828:
4827:
4821:
4817:
4813:
4807:
4803:
4798:
4794:
4788:
4784:
4779:
4775:
4769:
4765:
4760:
4756:
4750:
4746:
4745:
4739:
4735:
4730:
4726:
4725:
4719:
4713:
4709:
4703:
4698:
4697:
4690:
4689:
4678:
4672:
4664:
4663:
4656:
4649:
4644:
4636:
4634:9780393918472
4630:
4626:
4619:
4603:
4599:
4597:
4589:
4582:
4576:
4568:
4562:
4558:
4557:
4549:
4541:
4535:
4531:
4530:
4522:
4515:
4511:
4507:
4501:
4494:
4488:
4486:
4478:
4474:
4470:
4464:
4462:
4454:
4450:
4447:, Routledge,
4446:
4440:
4433:
4427:
4418:
4409:
4402:
4398:
4394:
4388:
4386:
4379:, pp. 266–269
4378:
4374:
4370:
4364:
4362:
4352:
4345:
4341:
4337:
4331:
4324:
4320:
4316:
4310:
4303:
4299:
4295:
4289:
4287:
4279:
4275:
4271:
4265:
4257:
4253:
4249:
4245:
4237:
4233:
4229:
4225:
4221:
4217:
4213:
4209:
4201:
4193:
4189:
4185:
4181:
4175:
4169:
4162:
4156:
4149:. p. 56.
4148:
4142:
4134:
4133:
4125:
4119:, pp. 149–150
4118:
4114:
4110:
4104:
4102:
4100:
4091:
4085:
4081:
4074:
4066:
4060:
4057:. Routledge.
4056:
4049:
4047:
4045:
4043:
4034:
4030:
4026:
4022:
4018:
4014:
4007:
4000:
3994:
3992:
3990:
3988:
3979:
3975:
3971:
3967:
3963:
3959:
3955:
3951:
3944:
3936:
3932:
3928:
3924:
3920:
3916:
3912:
3908:
3901:
3899:
3897:
3889:
3885:
3881:
3875:
3873:
3871:
3862:
3858:
3854:
3850:
3846:
3842:
3838:
3834:
3827:
3819:
3815:
3811:
3807:
3803:
3799:
3795:
3791:
3784:
3778:, pp. 269–272
3777:
3773:
3769:
3768:
3761:
3757:
3753:
3749:
3745:
3739:
3732:
3728:
3724:
3718:
3710:
3706:
3702:
3698:
3694:
3690:
3686:
3679:
3672:
3668:
3664:
3658:
3656:
3648:
3642:
3635:
3631:
3627:
3621:
3614:
3610:
3606:
3600:
3593:
3589:
3585:
3579:
3573:
3569:
3565:
3559:
3553:, pp. 367–369
3552:
3548:
3544:
3538:
3536:
3534:
3532:
3530:
3528:
3526:
3524:
3516:
3510:
3503:
3499:
3495:
3489:
3483:
3479:
3475:
3471:
3466:
3457:
3455:
3447:
3441:
3434:
3430:
3426:
3420:
3412:
3406:
3402:
3401:
3393:
3385:
3379:
3375:
3374:
3366:
3359:
3355:
3351:
3345:
3338:
3334:
3330:
3324:
3322:
3314:
3310:
3306:
3300:
3298:
3290:
3286:
3282:
3281:
3274:
3272:
3270:
3268:
3260:
3256:
3252:
3248:
3243:
3236:
3232:
3228:
3222:
3215:
3211:
3207:
3201:
3194:
3190:
3186:
3185:
3178:
3171:
3167:
3163:
3157:
3150:
3146:
3142:
3136:
3129:
3125:
3121:
3115:
3108:
3104:
3100:
3094:
3087:
3083:
3079:
3073:
3066:
3062:
3058:
3052:
3045:
3041:
3037:
3036:
3029:
3022:
3018:
3014:
3008:
3006:
3004:
2996:
2992:
2988:
2982:
2975:
2971:
2967:
2961:
2954:
2950:
2946:
2940:
2933:
2929:
2925:
2919:
2917:
2915:
2907:
2903:
2899:
2894:
2887:
2883:
2877:
2875:
2867:
2863:
2857:
2850:
2846:
2842:
2837:
2830:
2826:
2822:
2821:
2814:
2807:
2803:
2797:
2795:
2787:
2783:
2779:
2778:
2771:
2764:
2760:
2756:
2755:
2748:
2746:
2744:
2736:
2732:
2728:
2727:
2720:
2713:
2709:
2705:
2704:
2697:
2695:
2687:
2683:
2679:
2678:
2671:
2664:
2660:
2656:
2655:
2648:
2641:
2637:
2631:
2624:(3): 279–296.
2623:
2619:
2615:
2608:
2601:
2597:
2591:
2584:
2580:
2574:
2572:
2563:
2562:
2554:
2552:
2550:
2548:
2546:
2544:
2542:
2534:
2530:
2526:
2525:
2518:
2516:
2514:
2512:
2504:
2500:
2496:
2495:
2488:
2486:
2477:
2471:
2467:
2466:
2457:
2455:
2453:
2451:
2443:
2439:
2435:
2434:
2427:
2421:, pp. 179–180
2420:
2416:
2412:
2411:
2404:
2402:
2394:
2390:
2386:
2385:
2378:
2376:
2367:
2361:
2357:
2356:
2348:
2341:
2337:
2333:
2332:
2325:
2310:
2306:
2300:
2292:
2288:
2282:
2275:
2271:
2267:
2261:
2259:
2257:
2255:
2247:
2241:
2234:. p. 56.
2233:
2227:
2220:
2214:
2207:
2203:
2199:
2198:
2191:
2184:
2180:
2176:
2175:
2168:
2161:
2157:
2153:
2147:
2145:
2137:
2133:
2129:
2123:
2121:
2119:
2117:
2109:
2105:
2101:
2100:
2093:
2091:
2089:
2081:
2077:
2073:
2069:
2064:
2060:
2051:
2048:
2046:
2043:
2041:
2038:
2036:
2033:
2031:
2028:
2026:
2023:
2021:
2018:
2016:
2013:
2011:
2008:
2006:
2003:
2001:
1998:
1997:
1988:
1985:
1982:
1978:
1975:
1971:
1967:
1961:
1957:
1952:
1948:
1942:
1938:
1933:
1930:
1926:
1922:
1918:
1914:
1912:
1908:
1904:
1900:
1899:Ganganath Jha
1897:
1893:
1892:
1887:
1886:
1880:
1877:
1872:
1870:
1866:
1862:
1857:
1855:
1851:
1847:
1843:
1842:Romila Thapar
1839:
1835:
1831:
1827:
1820:
1816:
1813:
1808:
1807:
1806:
1804:
1800:
1795:
1793:
1789:
1785:
1780:
1778:
1773:
1769:
1768:
1762:
1758:
1754:
1744:
1742:
1738:
1735:12th-century
1733:
1729:
1717:
1712:
1709:
1705:
1701:
1695:
1694:Dharmashastra
1691:
1677:
1671:
1669:
1665:
1661:
1654:
1652:
1651:Hindu culture
1646:
1643:
1639:
1630:
1624:
1619:
1615:
1613:
1612:
1607:
1601:
1591:
1589:
1585:
1578:Outside India
1575:
1573:
1569:
1565:
1559:
1545:
1542:
1540:
1535:
1533:
1528:
1525:
1521:
1517:
1512:
1510:
1506:
1502:
1497:
1495:
1493:
1487:
1483:
1481:
1477:
1473:
1469:
1467:
1461:
1457:
1455:
1453:
1437:
1431:
1426:
1422:
1420:
1416:
1406:
1400:
1396:
1394:
1390:
1386:
1382:
1376:
1374:
1364:
1355:
1352:
1348:
1344:
1342:
1338:
1333:
1330:
1326:
1321:
1312:
1308:
1304:
1290:
1288:
1285:but obey the
1284:
1280:
1276:
1272:
1268:
1264:
1259:
1255:
1253:
1249:
1239:
1237:
1218:
1216:
1210:
1201:
1195:
1192:
1188:
1187:
1186:
1177:
1169:
1164:
1159:
1155:
1151:
1148:
1144:
1141:
1137:
1133:
1132:
1130:
1129:
1127:
1126:
1124:
1114:
1112:
1108:
1104:
1100:
1096:
1084:
1079:
1068:
1064:
1058:
1054:
1052:
1042:
1040:
1036:
1032:
1028:
1020:
1017:
1014:
1011:
1010:
1009:
1007:
997:
995:
991:
987:
983:
979:
975:
971:
967:
963:
959:
955:
954:
947:
943:
941:
937:
933:
929:
919:
917:
913:
909:
899:
897:
894:code for the
893:
889:
885:
881:
876:
874:
870:
866:
862:
858:
854:
849:
847:
843:
839:
834:
832:
828:
826:
825:
824:Dharmaśāstras
818:
814:
813:
804:
800:
799:
786:
781:
779:
774:
772:
767:
766:
764:
763:
756:
753:
752:
746:
745:
738:
735:
733:
730:
728:
725:
723:
720:
718:
717:Shiva Samhita
715:
713:
710:
708:
707:Yoga Vasistha
705:
703:
700:
698:
695:
693:
690:
688:
685:
683:
682:Vastu Shastra
680:
678:
677:Natya Shastra
675:
673:
670:
668:
665:
663:
660:
658:
655:
653:
650:
648:
645:
643:
640:
638:
635:
633:
632:Brahma Sutras
630:
628:
625:
623:
622:Artha Shastra
620:
618:
615:
614:
611:
607:
602:
601:
594:
591:
589:
586:
584:
581:
579:
576:
574:
571:
569:
566:
564:
561:
559:
556:
554:
551:
549:
546:
544:
541:
539:
536:
534:
531:
529:
526:
525:
522:
517:
516:
507:
504:
503:
502:
499:
495:
492:
491:
490:
487:
486:
483:
478:
477:
470:
467:
466:
465:
463:
456:
453:
451:
448:
446:
443:
441:
438:
436:
433:
432:
431:
429:
422:
419:
417:
414:
412:
411:Varaha Purana
409:
407:
404:
402:
399:
397:
394:
392:
389:
387:
384:
382:
379:
378:
377:
375:
368:
365:
363:
360:
358:
355:
353:
350:
348:
345:
344:
343:
338:
333:
332:
325:
322:
320:
317:
315:
312:
310:
307:
305:
302:
300:
297:
296:
293:
288:
287:
283:
282:
275:
272:
270:
269:Bhagavad Gita
267:
265:
262:
261:
255:
254:
247:
244:
242:
239:
237:
234:
233:
232:
230:
229:Atharva vedic
223:
220:
218:
215:
213:
210:
208:
205:
203:
200:
198:
195:
194:
193:
191:
184:
181:
179:
176:
175:
174:
172:
165:
162:
160:
157:
156:
155:
150:
145:
144:
137:
134:
132:
129:
127:
124:
122:
119:
118:
117:
115:
108:
105:
103:
100:
98:
95:
93:
90:
89:
86:
81:
80:
75:
72:
69:
66:
64:
61:
60:
59:
58:
54:
50:
49:
46:
43:
42:
38:
34:
33:
30:
19:
4877:Dharmaśāstra
4825:
4801:
4782:
4763:
4743:
4733:
4722:
4695:
4676:
4671:
4661:
4655:
4647:
4643:
4624:
4618:
4606:. Retrieved
4602:the original
4595:
4588:
4580:
4575:
4555:
4548:
4528:
4521:
4505:
4500:
4492:
4468:
4444:
4439:
4431:
4426:
4417:
4408:
4392:
4368:
4351:
4335:
4330:
4314:
4309:
4293:
4269:
4264:
4247:
4243:
4211:
4207:
4200:
4183:
4179:
4173:
4168:
4160:
4155:
4141:
4131:
4124:
4108:
4079:
4073:
4054:
4016:
4012:
4006:
3998:
3953:
3949:
3943:
3910:
3906:
3879:
3836:
3832:
3826:
3793:
3789:
3783:
3765:
3751:
3746:named after
3738:
3722:
3717:
3692:
3688:
3678:
3673:, p. 137–138
3662:
3646:
3641:
3625:
3620:
3604:
3599:
3583:
3578:
3563:
3558:
3542:
3514:
3509:
3493:
3488:
3473:
3465:
3445:
3440:
3424:
3419:
3399:
3392:
3372:
3365:
3349:
3344:
3328:
3304:
3278:
3250:
3242:
3226:
3221:
3205:
3200:
3182:
3177:
3161:
3156:
3140:
3135:
3119:
3114:
3098:
3093:
3077:
3072:
3056:
3051:
3033:
3028:
3012:
2986:
2981:
2965:
2960:
2944:
2939:
2923:
2893:
2856:
2836:
2818:
2813:
2775:
2770:
2752:
2724:
2719:
2701:
2675:
2670:
2652:
2647:
2639:
2635:
2630:
2621:
2617:
2613:
2607:
2590:
2560:
2522:
2492:
2464:
2431:
2426:
2408:
2382:
2354:
2347:
2329:
2324:
2312:. Retrieved
2308:
2299:
2290:
2281:
2265:
2245:
2240:
2226:
2218:
2213:
2195:
2190:
2172:
2167:
2151:
2127:
2097:
2063:
2020:Dharmaśāstra
2005:Arthashastra
1986:
1980:
1973:
1955:
1936:
1916:
1902:
1890:
1873:
1869:Annie Besant
1858:
1824:
1812:David Conway
1796:
1781:
1766:
1752:
1750:
1740:
1737:Vijñāneśvara
1725:
1714:
1703:
1699:
1697:
1667:
1663:
1660:Al Sirjjiyah
1659:
1656:
1647:
1641:
1638:al-Sirjjiyah
1637:
1635:
1621:
1616:
1609:
1603:
1583:
1581:
1560:
1556:
1543:
1538:
1536:
1531:
1529:
1519:
1515:
1513:
1508:
1505:Jimutavahana
1504:
1500:
1498:
1489:
1484:
1475:
1471:
1463:
1458:
1449:
1447:
1444:Commentaries
1428:
1423:
1411:
1397:
1395:(1991). ...
1384:
1380:
1378:
1370:
1361:
1351:Flavia Agnes
1349:
1345:
1334:
1322:
1318:
1309:
1305:
1301:
1286:
1282:
1262:
1260:
1256:
1248:non-violence
1245:
1232:
1204:
1199:
1183:
1174:
1139:
1110:
1106:
1102:
1098:
1094:
1092:
1080:
1077:
1062:
1059:
1056:
1050:
1048:
1026:
1024:
1005:
1003:
993:
989:
985:
981:
978:Dharmasutras
977:
974:Grihyasutras
973:
970:Smartasutras
969:
965:
962:Dharmasutras
957:
951:
948:
944:
931:
925:
911:
907:
905:
902:Nomenclature
887:
879:
877:
850:
845:
837:
835:
820:
817:Laws of Manu
816:
811:
810:
797:
796:
794:
687:Panchatantra
647:Nyāya Sūtras
543:Thiruppugazh
461:
459:
427:
425:
373:
371:
341:
228:
226:
189:
187:
170:
168:
153:
113:
111:
29:
18:Laws of Manu
4650:, Chapter 4
4532:. Penguin.
4325:, pp. 31–32
4280:, pp. 19–34
3890:, Chapter 1
3291:, pp. 81–82
3195:, pp. 83–84
3023:, pp. 41–45
2934:, pp. 31–32
2585:, pp. 17–18
2505:, pp. 25–27
2395:, pp. 41–49
2342:, pp. 24–25
2040:Kalpa Sūtra
2025:Gentoo Code
1846:Pushyamitra
1509:Laksmidhara
1476:Raja-Vimala
1140:dharmavidhi
966:Kalpasutras
732:Vedantasara
657:Yoga Sutras
573:Aathichoodi
506:Historicity
501:Mahabharata
494:Historicity
190:Yajur vedic
107:Atharvaveda
4861:Categories
4837:0520242254
4792:0880295775
4773:0802137970
4754:8120811550
4707:0521438780
4686:References
4186:: 93–122.
2535:, pp. 9–10
2442:0192838822
2365:0195171462
2309:Britannica
2068:Manusmriti
1965:0195171462
1946:0192802712
1911:8120811550
1865:Arya Samaj
1741:Mitakshara
1664:Manusmriti
1572:Tamil Nadu
1492:Manu Smṛti
1486:Medhātithi
1466:Manu Smṛti
1373:postmodern
1263:Manusmriti
1252:temperance
990:Baudhayana
940:numismatic
936:Upanishads
932:Manusmriti
922:Chronology
908:Manusmriti
906:The title
888:Manusmriti
880:Manusmriti
846:Manusmriti
838:Manusmriti
727:Panchadasi
712:Swara yoga
548:Tirukkuṟaḷ
362:Markandeya
207:Taittiriya
171:Sama vedic
164:Kaushitaki
149:Upanishads
136:Upanishads
4867:Hindu law
4236:159457790
3978:146583562
3935:145176900
3861:159457790
3818:159671154
3701:2249-1937
3695:: 68–72.
2314:1 January
2208:, pp. 3–4
2030:Hindu law
1819:Nietzsche
1767:Manusmrti
1753:Manusmrti
1739:, titled
1600:Hindu law
1520:Manusmrti
1452:Manusmṛti
1341:pratiloma
1103:Sadachara
1000:Structure
994:Vasishtha
982:Apastamba
916:colophons
892:Hindu law
878:In 1776,
873:Indonesia
807:मनुस्मृति
798:Manusmṛti
697:Tirumurai
627:Kamasutra
386:Bhagavata
367:Bhavishya
352:Brahmānda
309:Vyakarana
178:Chandogya
154:Rig vedic
114:Divisions
102:Yajurveda
4822:(2002).
4516:, p. 215
4479:, p. 515
4403:, p. 129
3762:, p. 61;
3709:44142924
3594:, p. 204
3572:83427487
3472:(1975),
3435:, p. 129
3249:(2010),
3151:, p. 146
3130:, p. 111
2976:, p. 140
2888:, p. 275
2602:, p. 829
2162:, p. 123
1994:See also
1905:, 1920,
1838:Buddhism
1784:Sanskrit
1732:Buddhism
1719:—
1673:—
1626:—
1524:Calcutta
1501:Manutika
1433:—
1402:—
1325:chastity
1277:such as
1269:such as
1236:Vaishyas
1229:Contents
1221:—
1086:—
1070:—
1006:Adhyayas
869:Cambodia
853:Sanskrit
831:Hinduism
803:Sanskrit
749:Timeline
606:Shastras
489:Ramayana
391:Naradiya
324:Jyotisha
292:Vedangas
241:Mandukya
159:Aitareya
131:Aranyaka
126:Brahmana
97:Samaveda
37:a series
35:Part of
4679:vol. 1.
4608:20 July
4455:, p. 36
4346:, p. 32
4304:, p. 31
4228:2058113
4192:1084716
3853:2058113
3810:2054162
3748:Ayodhya
3615:, p. 14
3360:, p. 56
3046:, p. 84
2955:, p. 97
2851:, p. 23
2831:, p. 41
2788:, p. 86
2185:, p. 77
1854:Bharhut
1850:Shungas
1564:Gujarat
1539:Nandini
1460:Bhāruci
1415:Ganesha
1393:Doniger
1389:vulgate
1337:anuloma
1287:Niyamas
1275:Niyamas
1215:Brahman
1171:crimes)
1154:Vaiśyas
1136:Brahmin
1027:Shlokas
986:Gautama
842:Kolkata
815:or the
482:Itihasa
337:Puranas
314:Nirukta
304:Chandas
299:Shiksha
274:Tantras
246:Prashna
236:Mundaka
121:Samhita
92:Rigveda
4834:
4808:
4789:
4770:
4751:
4704:
4631:
4563:
4536:
4512:
4475:
4451:
4399:
4375:
4342:
4321:
4300:
4276:
4256:986732
4254:
4234:
4226:
4190:
4115:
4086:
4061:
4033:600567
4031:
3976:
3970:313119
3968:
3933:
3927:312295
3925:
3886:
3859:
3851:
3816:
3808:
3774:
3758:
3729:
3707:
3699:
3669:
3632:
3611:
3590:
3570:
3549:
3500:
3480:
3431:
3407:
3380:
3356:
3339:, p. 5
3335:
3311:
3287:
3257:
3233:
3212:
3191:
3168:
3147:
3126:
3105:
3084:
3063:
3042:
3019:
2993:
2972:
2951:
2930:
2904:
2884:
2864:
2847:
2827:
2804:
2784:
2761:
2733:
2710:
2684:
2661:
2614:Dharma
2598:
2581:
2531:
2501:
2472:
2440:
2417:
2391:
2362:
2338:
2272:
2204:
2181:
2158:
2134:
2106:
2078:
1962:
1943:
1927:
1909:
1777:ahimsa
1765:burnt
1690:Dharma
1606:Sharia
1568:Kerala
1478:, and
1329:widows
1271:Ahimsa
1191:moksha
1158:Śūdras
1107:Smriti
1095:Dharma
1039:Bhrigu
1031:dharma
958:dharma
865:dharma
861:Bhrigu
737:Stotra
610:sutras
445:Skanda
421:Matsya
406:Vamana
396:Garuda
381:Vishnu
347:Brahma
264:Agamas
222:Maitri
68:Smriti
63:Shruti
4252:JSTOR
4232:S2CID
4224:JSTOR
4029:JSTOR
3974:S2CID
3966:JSTOR
3931:S2CID
3923:JSTOR
3857:S2CID
3849:JSTOR
3814:S2CID
3806:JSTOR
3705:JSTOR
2056:Notes
1876:Bible
1830:Brigu
1283:Yamas
1267:Yamas
1209:Atman
1111:Sruti
953:artha
440:Linga
435:Shiva
416:Kurma
401:Padma
319:Kalpa
212:Katha
85:Vedas
4832:ISBN
4806:ISBN
4787:ISBN
4768:ISBN
4749:ISBN
4702:ISBN
4629:ISBN
4610:2007
4561:ISBN
4534:ISBN
4510:ISBN
4473:ISBN
4449:ISBN
4397:ISBN
4373:ISBN
4340:ISBN
4319:ISBN
4298:ISBN
4274:ISBN
4240:and
4188:SSRN
4113:ISBN
4084:ISBN
4059:ISBN
3884:ISBN
3772:ISBN
3756:ISBN
3727:ISBN
3697:ISSN
3667:ISBN
3630:ISBN
3609:ISBN
3588:ISBN
3568:OCLC
3547:ISBN
3498:ISBN
3478:ISBN
3429:ISBN
3405:ISBN
3378:ISBN
3354:ISBN
3333:ISBN
3309:ISBN
3285:ISBN
3255:ISBN
3231:ISBN
3210:ISBN
3189:ISBN
3166:ISBN
3145:ISBN
3124:ISBN
3103:ISBN
3082:ISBN
3061:ISBN
3040:ISBN
3017:ISBN
2991:ISBN
2970:ISBN
2949:ISBN
2928:ISBN
2902:ISBN
2882:ISBN
2862:ISBN
2845:ISBN
2825:ISBN
2802:ISBN
2782:ISBN
2759:ISBN
2731:ISBN
2708:ISBN
2682:ISBN
2659:ISBN
2596:ISBN
2579:ISBN
2529:ISBN
2499:ISBN
2470:ISBN
2438:ISBN
2415:ISBN
2389:ISBN
2360:ISBN
2336:ISBN
2316:2023
2270:ISBN
2202:ISBN
2179:ISBN
2156:ISBN
2132:ISBN
2104:ISBN
2076:ISBN
1960:ISBN
1941:ISBN
1925:ISBN
1907:ISBN
1751:The
1692:and
1640:and
1582:The
1570:and
1507:and
1379:The
1339:and
1156:and
1147:King
1109:and
1049:The
1035:Manu
992:and
976:and
871:and
857:Manu
795:The
608:and
455:Agni
450:Vayu
202:Isha
183:Kena
74:List
4248:137
4216:doi
4021:doi
3958:doi
3915:doi
3841:doi
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