1607:
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,
1803:, 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."
1579:, 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.
1138:(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)
1332:), 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.
1647:
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
1695:, 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
1247:
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.
1603:, 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.
1638:
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
1321:
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".
42:
1352:
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.
1764:
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
997:(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:
1227:(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.
1515:
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
1418:
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.
1413:
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
1401:
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
1299:
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
1763:
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
1704:
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
1342:
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
1291:
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
1798:
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
1633:
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
1550:
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
1387:
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.
1295:
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
934:
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
1606:
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
1335:
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
1646:
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
1637:
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
1351:
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
1246:
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
1222:
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
1320:
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
1308:
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
1723:
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
1546:
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
1173:
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
1459:. 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
1867:
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."
1402:
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
938:
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:
1783:. 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.
1699:
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,
3387:
1611:
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.
1164:
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.
1659:. 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.
1296:
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.
2450:
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).
1523:, 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.
1049:
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
1810:. 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".
1309:
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.
1159:
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
1463:, 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
1485:
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.
969:. 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
899:
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
1056:
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.
923:
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
4410:
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.
1634:
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.
4545:
Dr. Babasaheb Ambedkar, Writings and Speeches: Philosophy of Hinduism ; India and the pre-requisites of communism ; Revolution and counter-revolution ; Buddha or Karl Marx
1551:
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
1243:
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.
1388:
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.
1149:(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)
1300:
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."
1154:
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)
1070:
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.
927:, 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
856:
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
1642:
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),
4582:
833:(formerly Calcutta) manuscript with Kulluka Bhatta commentary". Modern scholarship states this presumed authenticity is false, and the various manuscripts of
771:
1042:(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:
4135:
2220:
1848:
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.
1372:
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
1343:
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.
4401:
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.
1224:
1072:
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.
4651:
The Pedigree of Man: Four Lectures Delivered at the Twenty-eighth Anniversary Meetings of the Theosophical Society, at Adyar, December, 1903
1833:
considers these claims to be exaggerations. Thapar writes that archaeological evidence casts doubt on the claims of Buddhist persecution by
1376:, except for Jolly's, reproduce the text as found in the manuscript containing the commentary of Kulluka. I have called this as the "
764:
1360:
Patrick Olivelle, credited with a 2005 translation of Manusmriti published by the Oxford University Press, states the concerns in
4789:
Olivelle, Patrick (2010). "Dharmasastra: A Literary History". In Lubin, Timothy; Krishnan, Jayanth; Davis, Jr. Donald R. (eds.).
1414:
but were merely recommendatory in nature." Mahatma Gandhi remarked on the observed inconsistencies within Manusmriti as follows:
1018:(verses), in the form of a dialogue between an exalted teacher and disciples who are eager to learn about the various aspects of
829:
are now known, but the earliest discovered, most translated and presumed authentic version since the 18th century has been the "
4195:
Lariviere, Richard W. (November 1989). "Justices and Paṇḍitas: Some Ironies in Contemporary Readings of the Hindu Legal Past".
3820:
Lariviere, Richard W. (November 1989). "Justices and Paṇḍitas: Some Ironies in Contemporary Readings of the Hindu Legal Past".
1410:
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.
4553:
4526:
2462:
3722:, pp. 66–68; Also see discussion of 13th-century Wagaru Dhamma-sattha / 11th century Manu Dhammathat manuscripts discussion.
3937:
Kugle, Scott Alan (May 2001). "Framed, Blamed and Renamed: The Recasting of Islamic Jurisprudence in Colonial South Asia".
1185:
4.2 Rules of Action for Supreme Good (12.83–115) (section on karma, duties and responsibilities as a means of supreme good)
1380:
version". It was Kulluka's version that has been translated repeatedly: Jones (1794), Burnell (1884), Buhler (1886) and
757:
1744:
has been subject to appraisal and criticism. Among the notable Indian critics of the text in the early 20th century was
1563:, while acknowledging that Manusmriti was influential to the South Asian history of law and was a theoretical resource.
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1917:
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in modern use, according to Olivelle, is likely the work of a single author or a chairman with research assistants.
4590:
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mostly a plagiary of Govindaraja commentary from about the 11th century, but with Kullūka's criticism of Govindaraja.
1254:, including the most translated Calcutta manuscript, the text declares in verse 4.204 that the ethical precepts under
526:
4621:
1533:
Other known medieval era commentaries on Manusmriti include those by Sarvajnanarayana, Raghavananda and Ramacandra.
1324:
Simultaneously, states Olivelle, the text enumerates numerous practices such as marriages outside one's varna (see
1178:
4.1 Fruits of Action (12.3–81) (section on actions and consequences, personal responsibility, action as a means of
2889:(1975), Bharuci's commentary on the Manusmrti, Schriftenreihe des Sudasien-Instituts der Universitat Heidelberg,
2832:(1975), Bharuci's commentary on the Manusmrti, Schriftenreihe des Sudasien-Instituts der Universitat Heidelberg,
2003:
1511:
manuscript has been "vulgate" or default standard, most studied version, since it was discovered in 18th-century
916:
4121:
A digest of Moohummudan law on the subjects to which it is usually applied by British courts of justice in India
949:(an ancient Indian concept that includes duties, rights, laws, conduct, virtues and others discussed in various
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4779:
4760:
4741:
4694:
2430:
2352:
1952:
1933:
1899:
494:
1471:
states Bharuci was "occasionally more faithful to his source's historical intention" than other commentators.
1364:
scholarship about the presumed authenticity and reliability of Manusmriti manuscripts. He writes (abridged),
4165:, London: Faber, 1968, 96. For a related distinction between religious and secular law in Dharmaśāstra, see
4587:, citing p. 11. Calcutta: Superintendent, Government Printing (1918). pp. 7–29 on line, Project South Asia"
4516:
4860:
3235:
1780:
1664:
1625:
For Muslims of India, the British accepted sharia as the legal code for Muslims, based on texts such the
931:
evidence and the mention of gold coins as a fine suggest the text may date to the 2nd or 3rd century CE.
872:
482:
3634:
Donald R. Davis Jr (2005), "Intermediate Realms of Law: Corporate Groups and Rulers in Medieval India",
4865:
2056:
2038:
1800:
720:
521:
4840:
1849:
1705:
like creation of valid documents, law of mortgages, hypothecation, partnership and joint ventures.
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640:
205:
185:
2629:
The Roots of Hindu Jurisprudence: Sources of Dharma and Interpretation in Mīmāṃsā and Dharmaśāstra
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1067:वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥
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3268:
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2421:
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2342:
2319:
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1988:
1749:
904:
871:
became one of the first Sanskrit texts to be translated into English, by British philologist
556:
457:
2512:
2185:
1856:, held the text to be authentic and authoritative. Other admirers of the text have included
907:
at the end of each chapter. In modern scholarship, these two titles refer to the same text.
4706:
4167:
Lubin, Timothy (2007). "Punishment and Expiation: Overlapping Domains in Brahmanical Law".
3458:
1776:
1753:
1575:, particularly Manusmriti, states Anthony Reid, were "greatly honored in Burma's (Myanmar)
1468:
1407:
1235:
Manusmriti lists and recommends virtues in many verses. For example, verse 6.75 recommends
630:
195:
152:
25:
2583:
David Levinson (2002), Encyclopedia of Crime and Punishment, Volume 1, SAGE Publications,
1725:
8:
4649:
1998:
1909:
1807:
1791:
1530:, provides a useful benchmark on Manusmriti version and its interpretation in the south.
1240:
566:
166:
62:
252:
4855:
4683:
4240:
4220:
4212:
4119:
4017:
3962:
3954:
3919:
3911:
3845:
3837:
3802:
3794:
3693:
2886:
2829:
1834:
1822:
1716:
1696:
1336:
her husband subsequent to marriage, and also from inheritance from deceased relatives.
884:
536:
262:
229:
147:
4148:
Ludo Rocher, "Hindu Law and Religion: Where to draw the line?" In S. A. J. Zaidi, ed.
4820:
4813:
4794:
4775:
4756:
4737:
4690:
4617:
4549:
4522:
4498:
4461:
4437:
4385:
4361:
4328:
4307:
4286:
4262:
4224:
4176:
4101:
4072:
4047:
3966:
3923:
3872:
3849:
3806:
3760:
3744:
3732:
3715:
3685:
3655:
3618:
3597:
3576:
3556:
3535:
3486:
3466:
3417:
3393:
3366:
3342:
3321:
3297:
3273:
3243:
3219:
3198:
3177:
3154:
3133:
3112:
3091:
3070:
3049:
3028:
3005:
2979:
2958:
2937:
2916:
2890:
2870:
2850:
2833:
2813:
2790:
2770:
2747:
2719:
2696:
2670:
2647:
2584:
2567:
2517:
2487:
2458:
2426:
2403:
2377:
2348:
2324:
2258:
2190:
2167:
2144:
2120:
2092:
2064:
2008:
1948:
1929:
1913:
1895:
1599:
1576:
1267:
1082:
This section of Manusmriti, like other Hindu law texts, includes fourfold sources of
844:, is dated to the 1st to 3rd century CE, and presents itself as a discourse given by
812:
791:
635:
605:
571:
509:
350:
234:
224:
4231:
Rocher, Ludo (June 1993). "Law Books in an Oral Culture: The Indian Dharmaśāstras".
4611:
4204:
4009:
3946:
3903:
3829:
3786:
1393:
1197:
1111:
710:
660:
581:
546:
374:
355:
340:
292:
1046:वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । आचारश्चैव साधूनामात्मनस्तुष्टिरेव च ॥
1026:, while the remaining more than two thousand verses are attributed to his student
297:
4543:
3777:
Hooker, M. B. (February 1978). "The Indian-Derived Law Texts of Southeast Asia".
3360:
2452:
2023:
1945:
Manu's Code of Law: A Critical Edition and Translation of the Mānava-Dharmaśāstra
1787:
1617:
1194:एवं यः सर्वभूतेषु पश्यत्यात्मानमात्मना । स सर्वसमतामेत्य ब्रह्माभ्येति परं पदम् ॥
1023:
845:
700:
680:
655:
379:
307:
200:
4482:
Nietzsche: The Anti-Christ, Ecce Homo, Twilight of the Idols: And Other Writings
2293:
1814:
1760:
1745:
1424:
690:
470:
190:
171:
3950:
3907:
3894:
Washbrook, D. A. (1981). "Law, State and Agrarian Society in Colonial India".
2028:
4849:
4808:
3689:
3674:"Manusmriti and Manavadhammasattham: Indian Influence on Burmese Legal Texts"
3437:, Poona: Bhandarkar Oriental Research Institute, 1975, Volume I, Part I, 566.
2548:
1887:
1838:
1830:
1682:
1639:
1381:
1270:(contemplation of personal god) are minor, and those who do not practice the
705:
695:
670:
665:
620:
433:
409:
399:
394:
384:
369:
335:
257:
1474:
3652:
Southeast Asia in the Age of Commerce, 1450–1680: The lands below the winds
1993:
1878:
1857:
1339:
950:
675:
610:
531:
428:
423:
404:
389:
1768:(non-injury or non-violence to others)" and the rejection of other parts.
1479:
1453:
1439:
1355:
810:
4583:"John Marshall, "An Historical and Artistic Description of Sanchi", from
3560:
2013:
1963:
Manusmriti; With a commentary called Manvarth Muktavali by Kullooka Bhatt
561:
541:
489:
443:
438:
95:
33:
3697:
3673:
3506:, Poona: Bhandarkar Oriental Research Institute, Volume I, Part II, 583.
2631:. Corpus Iuris Sanscriticum. Vol. 7 (Torino: CESMEO, 2006), pp. 165–176.
1883:. Vol. XXV. Translated by Bühler, G. Oxford: Clarendon Press. 1886.
4705:
4216:
3841:
3798:
1853:
1759:
in a bonfire on 25 December 1927. While Ambedkar condemned Manusmriti,
1560:
1361:
1146:
1127:(2.26 – 6.96) (contains the longest section of Manusmriti, 3.1, called
928:
924:
715:
137:
124:
4244:
4042:
Anderson, Michael (1995). "10". In Arnold, David; Robb, Peter (eds.).
4021:
3958:
3915:
3573:
Family Law and Customary Law in Asia: A Contemporary Legal Perspective
2869:
Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press,
2849:
Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press,
2789:
Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press,
1448:
2018:
1845:, which mentions its erection "during the supremacy of the Shungas".
1790:
translation of the Calcutta version of "Law of Manu" was reviewed by
1588:
1329:
1212:
Manusmriti 12.125, Calcutta manuscript with Kulluka Bhatta commentary
1135:
880:
861:
685:
615:
516:
90:
4208:
3833:
3790:
3465:, Schriftenreihe des Sudasien-Instituts der Universitat Heidelberg,
1142:
4193:
For reviews of the British misappropriations of Dharmaśāstra, see:
4013:
1826:
1772:
1720:
1547:
picture of that which, in the view of a Brahmin, ought to be law".
1313:
857:
841:
819:
477:
312:
119:
114:
85:
41:
3002:
Law and Gender Inequality: The Politics of Women's Rights in India
2553:. PIMS - University of Toronto. Oxford : The Clarendon Press.
808:, is one of the many legal texts and constitutions among the many
51:
4344:
For objections to the work by feminists, see: Avari, pp. 142–143.
3736:
2566:
Brian Smith and Wendy Doniger (1992), The Laws of Manu, Penguin,
2059:, The Oxford International Encyclopedia of Legal History (2009),
1842:
1552:
1512:
1403:
1377:
1325:
1203:
1124:
830:
650:
594:
325:
302:
287:
280:
109:
80:
4612:
Elizabeth Pollard; Clifford Rosenberg; Robert L. Tignor (2011).
1202:
becomes equal-minded towards all, and enters the highest state,
993:
The ancient version of the text has been subdivided into twelve
3449:
Olivelle, Patrick, "Dharmaśāstra: A Literary History", page 29.
2449:
2399:
The Message and the Book: Sacred Texts of the World's Religions
1765:
1691:), ancient India had between eighteen and thirty six competing
1678:
1667:, Islam and the Secular State: Negotiating the Future of Sharia
1594:
1556:
1263:
1259:
1236:
1179:
1027:
1019:
853:
849:
725:
56:
2208:
The discourse of what is primary, Journal of Indian philosophy
1492:, is an 11th-century commentary on Manusmriti, referred to by
1864:
1818:
1597:(Islamic law) for Muslims in South Asia had been codified as
1317:
1286:
1255:
941:
598:
73:
1841:
at some point is suggested by an epigraph on the gateway of
4000:
Rocher, Ludo (1972). "Indian Response to Anglo-Hindu Law".
2627:(Delhi: Oxford UP, 2003), p. 126 and Domenico Francavilla,
2601:
Davis, Donald R. Jr. (2007). "On Ātmastuṣṭi as a Source of
1292:
legal protection for children who are born out of wedlock.
4358:
Castes of Mind: Colonialism and the Making of Modern India
1825:
in connection with social pressures caused by the rise of
4124:. New York Public Library. London, Smith, Elder & co.
2111:
2109:
2107:
2105:
1526:
Nandana was from south India, and his commentary, titled
4819:. Berkeley, California: University of California Press.
4769:
3636:
Journal of the Economic and Social History of the Orient
953:, older than Manusmriti). Its contents can be traced to
4118:
Baillie, Neil B. E. (Neil Benjamin Edmonstone) (1875).
1976:
The Institutes of Hindu Law: Or, The Ordinances of Manu
1710:
M. Rama Jois, Legal and Constitutional History of India
1356:
Authenticity and inconsistencies in various manuscripts
2546:
2102:
1817:
asserted that Manu Smriti was written by a sage named
1794:. He commented on it both favourably and unfavorably:
1672:
1223:
verses for Kshatriyas. The statement of rules for the
837:
discovered in India are inconsistent with each other.
4044:
Institutions and Ideologies: A SOAS South Asia Reader
1863:
Friedrich Nietzsche is noted to have said "Close the
1196:
He who thus recognizes in his individual soul (Self,
1120:
3.1.1 Rules of Action in Normal Times (2.26 – 9.336)
4725:. Belmont, California: Wadsworth Publishing Company.
4376:
4374:
3867:
Tomothy Lubin et al (2010), Lubin and Davis (eds.),
3385:
2785:
2783:
1022:. The first 58 verses are attributed by the text to
4548:. Education Department, Government of Maharashtra.
4352:
4350:
2280:
The Indian Empire: Its People, History and Products
2213:
1719:text liberal evolution may have been influenced by
1536:
1500:, and was plagiarised by Kullūka, states Olivelle.
4812:
4682:
4037:
4035:
4033:
4031:
3365:. State University of New York Press. p. 22.
3339:Women of India: Their Status Since the Vedic Times
3288:
3286:
2865:
2863:
1651:in 1792 as the Mohammedan Law of Inheritance, and
1437:There are numerous classical commentaries on the
1419:... Nobody is in possession of the original text.
957:of the Vedic era, which led to the development of
4371:
4233:Proceedings of the American Philosophical Society
2907:
2905:
2903:
2780:
2736:
2734:
2732:
2685:
2683:
2476:
2474:
2274:
1657:Institutes of Hindu Law or the Ordinances of Manu
1346:
4847:
4347:
3986:Ludo Rocher (1978), "Hindu Conceptions of Law",
3982:
3980:
3978:
3976:
2506:
2504:
2502:
2500:
2445:
2443:
2441:
2439:
2340:
1970:Manusmr̥ti: Bhāratīya ācāra-saṃhitā kā viśvakośa
1541:
1200:), the universal soul that exists in all beings,
4028:
3283:
3262:
3260:
3258:
3256:
2860:
4542:Ambedkar, Bhimrao Ramji; Moon, Vasant (1987).
4476:
4474:
4458:Friedrich Nietzsche: A Philosophical Biography
3993:
3889:
3887:
3885:
3526:
3524:
3522:
3520:
3518:
3516:
3514:
3512:
2900:
2729:
2680:
2634:
2562:
2560:
2542:
2540:
2538:
2536:
2534:
2532:
2530:
2471:
2249:
2247:
2245:
2243:
4203:(4). Association for Asian Studies: 757–769.
3973:
3828:(4). Association for Asian Studies: 757–769.
3671:
3646:
3644:
3445:
3443:
2577:
2497:
2436:
2422:Dharmasutras – the law codes of ancient India
2366:
2364:
2233:P Bilimoria (2011), "The Idea of Hindu Law",
1281:
1168:
1030:. Olivelle lists the subsections as follows:
765:
4770:Kulke, Hermann; Rothermund, Dietmar (1986).
4541:
4452:
4450:
4384:, Orient Paperbacks (2013 Reprint Edition),
3416:, Orient Paperbacks (2013 Reprint Edition),
3318:Psycho-Social Analysis of the Indian Mindset
3253:
2457:(in Sanskrit). Oxford University Press, US.
2235:Journal of the Oriental Society of Australia
2081:
2079:
2077:
1892:Manusmriti with the Commentary of Medhatithi
1871:
1105:
4733:Manusmṛti with the Manubhāṣya of Medhātithi
4471:
3882:
3863:
3861:
3859:
3731:On Laws of Manu in 14th-century Thailand's
3509:
2557:
2527:
2240:
2135:
2133:
1880:Sacred Books of the East: The Laws of Manus
1406:, are modern era insertions and forgeries.
1189:The closing verses of Manusmriti declares,
4703:
3945:(2). Cambridge University Press: 257–313.
3678:Proceedings of the Indian History Congress
3641:
3440:
2361:
1779:. It was first translated into English by
1287:On personal choices, behaviours and morals
1117:3.1 Rules Relating to Law (2.25 – 10.131)
1010:Law of karma, rebirth and final liberation
772:
758:
4689:. Cambridge: Cambridge University Press.
4514:
4447:
4325:Legal and Constitutional History of India
4304:Legal and Constitutional History of India
4283:Legal and Constitutional History of India
4277:
4275:
4259:Legal and Constitutional History of India
4194:
4092:
4090:
4088:
4069:Sharia and ambiguity in South Asian Islam
3893:
3819:
3615:Hindu Law: Beyond Tradition and Modernity
3358:
2996:
2994:
2992:
2625:Hindu Law: Beyond Tradition and Modernity
2392:
2390:
2074:
1748:, who held Manusmriti as responsible for
1230:
4815:Early India: From the Origins to AD 1300
4788:
4654:. Theosophical Publishing Society. 1904.
4515:Nietzsche, Friedrich (27 January 1977).
4041:
4002:Journal of the American Oriental Society
3856:
3483:Essays in Classical and Modern Hindu Law
3312:
3310:
2607:Journal of the American Oriental Society
2547:Manu (Lawgiver); Bühler, Georg (1886).
2139:G. Srikantan (2014), Thomas Duve (ed.),
2130:
1942:
1923:
1906:Manusmriti with Kullukabhatta Commentary
4720:
4117:
2347:. Oxford University Press. p. 19.
1978:, Calcutta: Sewell & Debrett, 1796.
1837:. Support of the Buddhist faith by the
1806:The Law of Manu was also criticised by
1451:is the oldest known commentator on the
1094:(local norms of virtuous individuals),
4848:
4807:
4572:Oxford University Press (1960) p. 200.
4272:
4230:
4085:
3999:
3776:
3359:A. Narain (1991). Robert Brown (ed.).
2989:
2387:
903:(Sanskrit: मानव धर्मशास्त्र) in their
4680:
4570:Aśoka and the Decline of the Mauryas,
4166:
4163:Religion, Law, and the State in India
4066:
3936:
3463:Bharuci's commentary on the Manusmrti
3386:Robert E. Van Voorst (January 2016).
3307:
2600:
1928:. New York: Oxford University Press.
1771:The Manu Smriti was one of the first
1303:
1033:
1007:The dharma of the four social classes
4750:
4716:. New York: Robert Appleton Company.
3493:, pp. 10–17, 36–37 with footnote 75a
1593:Prior to the British colonial rule,
1090:(satisfaction of one's conscience),
4729:
4484:, Cambridge University Press, p. 58
3672:BHATTACHARYYA, PARNASABARI (1993).
1972:, Śāśvata Sāhitya Prakāśana, 1997.
1947:. Oxford: Oxford University Press.
1735:
1673:Comparison with other dharmasastras
1582:
1262:(non-violence) are paramount while
1250:In other discovered manuscripts of
945:(statecraft and legal process) and
13:
4736:. Motilal Banarsidass Publishers.
4495:From Shakespeare to Existentialism
4071:. University of California Press.
3759:, University of California Press,
3551:Visvanath Narayan Mandlik (1886),
3272:, University of California Press,
3176:, University of California Press,
3027:, University of California Press,
2769:, University of California Press,
2166:, University of California Press,
14:
4877:
4834:
4791:Law and Hinduism: An Introduction
4704:Herbermann, Charles, ed. (1913).
4616:. New York: Norton. p. 285.
4152:. (New Delhi, 1972), pp. 190–191.
4096:Abdullahi Ahmed An-Na'im (2010),
3869:Hinduism and Law: An Introduction
2754:, pp. 10, 17–19, 230–236, 290–292
2143:, Max Planck Institute: Germany,
1488:Govindarāja's commentary, titled
1086:, states Levinson, which include
4774:. New York: Barnes & Noble.
4658:
4642:
4630:
4605:
4575:
4562:
4535:
4508:
4487:
4426:
4413:
3638:, Volume 48, Issue 1, pp. 92–117
1961:Pranjivan Harihar Pandya (ed.),
1566:
1537:Significance and role in history
1507:, along with his version of the
1445:written in the medieval period.
40:
4404:
4395:
4338:
4317:
4296:
4251:
4187:
4155:
4142:
4128:
4111:
4060:
3930:
3813:
3770:
3725:
3704:
3665:
3628:
3607:
3586:
3565:
3545:
3496:
3475:
3452:
3427:
3406:
3379:
3362:Ganesh: Studies of an Asian God
3352:
3331:
3229:
3208:
3187:
3164:
3143:
3122:
3101:
3080:
3059:
3038:
3015:
2968:
2947:
2926:
2880:
2843:
2823:
2800:
2757:
2706:
2657:
2617:
2594:
2413:
2334:
2311:
2286:
2268:
2004:Classical Hindu law in practice
1432:
1427:, An Adi-Dravida's Difficulties
1014:The text is composed in metric
917:Karl Wilhelm Friedrich Schlegel
890:
4793:. Cambridge University Press.
4497:, Princeton University Press,
4460:, Cambridge University Press,
4360:, Princeton University Press,
3871:, Cambridge University Press,
3714:, Princeton University Press,
3596:, Cambridge University Press,
2294:"Manu-smriti | Hindu law"
2257:, Cambridge University Press,
2227:
2200:
2177:
2154:
2141:Entanglements in Legal History
2050:
1519:Nārāyana's commentary, titled
1347:On statecraft and rules of war
1134:3.1.1.2 Rules of Action for a
825:Over fifty manuscripts of the
1:
4723:The Hindu Religious Tradition
4674:
4150:Malik Ram Felicitation Volume
3712:Burmese Administrative Cycles
3481:J. Duncan M. Derrett (1977),
3389:Anthology of World Scriptures
3161:, pp. 31–32, 194–207, 755–809
3077:, pp. 31–32, 108–123, 138–147
2986:, pp. 31–32, 138–147, 558–593
1542:In ancient and medieval India
1503:Kullūka's commentary, titled
1182:– the highest personal bliss)
1123:3.1.1.1 Fourfold Dharma of a
919:, in the 18th century, dated
910:
4614:Worlds Together Worlds Apart
4382:Hinduism according to Gandhi
4327:, Universal Law Publishing,
4306:, Universal Law Publishing,
4285:, Universal Law Publishing,
4261:, Universal Law Publishing,
4100:, Harvard University Press,
3779:The Journal of Asian Studies
3414:Hinduism According to Gandhi
3242:, Harvard University Press,
1141:3.1.1.3 Rules of Action for
988:
7:
4841:12th chapters of manusmriti
4721:Hopkins, Thomas J. (1971).
4685:An Introduction to Hinduism
4434:Nietzsche and the Political
4098:Islam and the Secular State
3617:, Oxford University Press,
3534:, Oxford University Press,
3296:, Oxford University Press,
3240:Islam and the Secular State
3218:, Oxford University Press,
3197:, Oxford University Press,
3153:, Oxford University Press,
3132:, Oxford University Press,
3111:, Oxford University Press,
3090:, Oxford University Press,
3069:, Oxford University Press,
3048:, Oxford University Press,
3004:, Oxford University Press,
2978:, Oxford University Press,
2957:, Oxford University Press,
2936:, Oxford University Press,
2915:, Oxford University Press,
2812:, Oxford University Press,
2746:, Oxford University Press,
2718:, Oxford University Press,
2695:, Oxford University Press,
2669:, Oxford University Press,
2646:, Oxford University Press,
2516:, Oxford University Press,
2486:, Oxford University Press,
2425:, Oxford University Press,
2376:, Oxford University Press,
2323:, Oxford University Press,
2189:, Oxford University Press,
2119:, Oxford University Press,
2091:, Oxford University Press,
1982:
1480:
1454:
1440:
1396:, Manu's Code of Law (2005)
1217:
1174:chapter is of a later era.
811:
10:
4882:
3990:, Volume 29, pp. 1283–1297
3756:The Classical Law of India
3739:, see David Wyatt (2003),
3269:The Classical Law of India
3173:The Classical Law of India
3024:The Classical Law of India
2766:The Classical Law of India
2163:The Classical Law of India
2071:, See entry for Manusmriti
1968:Ramacandra Varma Shastri,
1943:Olivelle, Patrick (2005).
1924:Olivelle, Patrick (2004).
1908:(1972–1974), reprinted by
1676:
1586:
1282:Significance of Manusmriti
1169:Determination of Karmayoga
1109:
879:was used to construct the
34:Hindu scriptures and texts
4755:. New York: Grove Press.
3951:10.1017/s0026749x01002013
3908:10.1017/s0026749x00008714
3743:, Yale University Press,
3741:Thailand: A Short History
3710:Victor Lieberman (2014),
3654:, Yale University Press,
3530:Patrick Olivelle (2005),
3292:Patrick Olivelle (2005),
3214:Patrick Olivelle (2005),
3193:Patrick Olivelle (2005),
3149:Patrick Olivelle (2005),
3128:Patrick Olivelle (2005),
3107:Patrick Olivelle (2005),
3086:Patrick Olivelle (2005),
3065:Patrick Olivelle (2005),
3044:Patrick Olivelle (2005),
2974:Patrick Olivelle (2005),
2953:Patrick Olivelle (2005),
2932:Patrick Olivelle (2005),
2911:Patrick Olivelle (2005),
2806:Patrick Olivelle (2005),
2740:Patrick Olivelle (2005),
2712:Patrick Olivelle (2005),
2689:Patrick Olivelle (2005),
2663:Patrick Olivelle (2005),
2640:Patrick Olivelle (2005),
2510:Patrick Olivelle (2005),
2480:Patrick Olivelle (2005),
2419:Patrick Olivelle (1999),
2402:, Yale University Press,
2370:Patrick Olivelle (2005),
2341:Patrick Olivelle (2005).
2317:Patrick Olivelle (2005),
2282:. Routledge. p. 114.
2183:Patrick Olivelle (2005),
2115:Patrick Olivelle (2005),
2085:Patrick Olivelle (2005),
1872:Editions and translations
1850:Swami Dayananda Saraswati
1106:Dharma of the four Varnas
795:
4707:"The Laws of Manu"
4493:Walter Kaufmann (1980),
4197:Journal of Asian Studies
3822:Journal of Asian Studies
3236:Abdullahi Ahmed An-Na'im
3226:, pages 200–201, 746–809
3205:, pages 182-193, 659–706
2237:, Volume 43, pp. 103–130
2210:, Volume 21, pp. 301–393
2044:
1665:Abdullahi Ahmed An-Na'im
887:-administered enclaves.
840:The metrical text is in
4730:Jha, Ganganath (1920).
4356:Nicholas Dirks (2001),
3594:The Spirit of Hindu Law
3504:History of Dharmaśāstra
3435:History of Dharmaśāstra
3392:. Cengage. p. 43.
2677:, pp. 16, 8–14, 206–207
2433:, pp. xxiv–xxv, 280–314
2255:The Spirit of Hindu Law
2206:Steven Collins (1993),
2061:Oxford University Press
1752:. In protest, Ambedkar
1715:Jois suggests that the
1687:Along with Manusmriti (
1278:alone become outcasts.
915:Philologists Jones and
744:Timeline of Hindu texts
577:Thiruvilaiyadal Puranam
4518:The Portable Nietzsche
4432:Daniel Conway (1997),
4169:Indologica Taurinensia
3753:Robert Lingat (1973),
3613:Werner Menski (2009),
3571:David Buxbaum (1998),
3337:Arun Kumbhare (2009),
3304:, pp. 154–166, 613–658
3266:Robert Lingat (1973),
3170:Robert Lingat (1973),
3056:, pp. 190–207, 746–809
3021:Robert Lingat (1973),
2763:Robert Lingat (1973),
2726:, pp. 237–350, 914–982
2160:Robert Lingat (1973),
2127:, pp. 353–354, 356–382
1713:
1670:
1623:
1430:
1399:
1231:On virtues and outcast
1215:
1080:
1064:
552:Eighteen Greater Texts
4713:Catholic Encyclopedia
4681:Flood, Gavin (1996).
4664:Friedrich Nietzsche,
4456:Julian Young (2010),
4419:Friedrich Nietzsche,
4323:M. Rama Jois (2004),
4302:M. Rama Jois (2004),
4281:M. Rama Jois (2004),
4257:M. Rama Jois (2004),
3650:Anthony Reid (1988),
3592:Donald Davis (2010),
3575:, Springer Academic,
3320:, Springer Academic,
3000:Flavia Agnes (2001),
2276:William Wilson Hunter
2253:Donald Davis (2010),
1989:Apastamba Dharmasutra
1904:J. I. Shastri (ed.),
1829:. However, historian
1823:Pushyamitra of Shunga
1777:European philologists
1775:texts studied by the
1750:caste system in India
1702:
1677:Further information:
1644:
1609:
1416:
1366:
1239:towards everyone and
1191:
1110:Further information:
1065:
1044:
1001:Creation of the world
798:), also known as the
557:Eighteen Lesser Texts
3988:Hastings Law Journal
3939:Modern Asian Studies
3896:Modern Asian Studies
3625:, Chapters 2 & 4
3502:Kane, P. V. (1975),
3459:J. Duncan M. Derrett
3433:Kane, P. V. (1975),
2703:, pp. 16–17, 208–229
2654:, pp. 10–15, 154–205
2396:John Bowker (2012),
2265:, pp. 13–16, 166–179
2034:Vajrasuchi Upanishad
1926:The Law Code of Manu
1821:during the times of
1469:J. Duncan M. Derrett
1461:Manu-sastra-vivarana
1408:Robert E. Van Voorst
901:Manava Dharmashastra
4751:Keay, John (2000).
4593:on 10 February 2009
3553:Manavadharmaśastram
1999:Classical Hindu law
1910:Motilal Banarsidass
1792:Friedrich Nietzsche
1689:Manava Dharmasastra
801:Mānava-Dharmaśāstra
567:Iraiyanar Akapporul
527:Tirumurukāṟṟuppaṭai
273:Related Hindu texts
4861:Ancient Indian law
4772:A History of India
4666:The Will to Power,
4637:The Light of Truth
4161:J. D. M. Derrett,
4067:Ewing, K. (1988).
3532:Manu's Code of Law
3485:, Brill Academic,
3294:Manu's Code of Law
3216:Manu's Code of Law
3195:Manu's Code of Law
3151:Manu's Code of Law
3130:Manu's Code of Law
3109:Manu's Code of Law
3088:Manu's Code of Law
3067:Manu's Code of Law
3046:Manu's Code of Law
2976:Manu's Code of Law
2955:Manu's Code of Law
2934:Manu's Code of Law
2913:Manu's Code of Law
2887:J Duncan M Derrett
2857:, pp. 208–214, 337
2830:J Duncan M Derrett
2809:Manu's Code of Law
2743:Manu's Code of Law
2715:Manu's Code of Law
2692:Manu's Code of Law
2666:Manu's Code of Law
2643:Manu's Code of Law
2513:Manu's Code of Law
2483:Manu's Code of Law
2454:Manu's Code of Law
2373:Manu's Code of Law
2344:Manu's Code of Law
2320:Manu's Code of Law
2186:Manu's Code of Law
2117:Manu's Code of Law
2088:Manu's Code of Law
1717:Yajnavalkya Smriti
1697:Yajnavalkya Smriti
1505:Manvarthamuktavali
1304:On rights of women
1034:Sources of the law
885:East India Company
848:(Svayambhuva) and
16:Ancient Hindu text
4585:A Guide to Sanchi
4555:978-81-901518-9-4
4528:978-1-4406-7419-8
3098:, pp. 98, 146–147
2897:, pp. 30, 439–440
2464:978-0-19-517146-4
2039:Yājñavalkya Smṛti
1852:, the founder of
1781:Sir William Jones
1631:Fatawa-i Alamgiri
1620:, August 15, 1772
1600:Fatawa-e-Alamgiri
1577:Wareru Dhammathat
1477:'s commentary on
1268:Ishvarapranidhana
873:Sir William Jones
782:
781:
572:Abhirami Anthadhi
510:Sangam literature
363:Vaishnava puranas
4873:
4830:
4818:
4804:
4785:
4766:
4753:India: A History
4747:
4726:
4717:
4709:
4700:
4688:
4669:
4662:
4656:
4655:
4646:
4640:
4634:
4628:
4627:
4609:
4603:
4602:
4600:
4598:
4589:. Archived from
4579:
4573:
4566:
4560:
4559:
4539:
4533:
4532:
4512:
4506:
4491:
4485:
4478:
4469:
4454:
4445:
4430:
4424:
4417:
4411:
4408:
4402:
4399:
4393:
4380:Mahatma Gandhi,
4378:
4369:
4354:
4345:
4342:
4336:
4321:
4315:
4300:
4294:
4279:
4270:
4255:
4249:
4248:
4228:
4191:
4185:
4184:
4159:
4153:
4146:
4140:
4139:
4132:
4126:
4125:
4115:
4109:
4094:
4083:
4082:
4064:
4058:
4057:
4039:
4026:
4025:
3997:
3991:
3984:
3971:
3970:
3934:
3928:
3927:
3891:
3880:
3865:
3854:
3853:
3817:
3811:
3810:
3774:
3768:
3729:
3723:
3708:
3702:
3701:
3669:
3663:
3648:
3639:
3632:
3626:
3611:
3605:
3590:
3584:
3569:
3563:
3549:
3543:
3528:
3507:
3500:
3494:
3479:
3473:
3456:
3450:
3447:
3438:
3431:
3425:
3412:Mahatma Gandhi,
3410:
3404:
3403:
3383:
3377:
3376:
3356:
3350:
3335:
3329:
3316:J Sinha (2014),
3314:
3305:
3290:
3281:
3264:
3251:
3233:
3227:
3212:
3206:
3191:
3185:
3168:
3162:
3147:
3141:
3126:
3120:
3105:
3099:
3084:
3078:
3063:
3057:
3042:
3036:
3019:
3013:
2998:
2987:
2972:
2966:
2951:
2945:
2930:
2924:
2909:
2898:
2884:
2878:
2867:
2858:
2847:
2841:
2827:
2821:
2804:
2798:
2787:
2778:
2761:
2755:
2738:
2727:
2710:
2704:
2687:
2678:
2661:
2655:
2638:
2632:
2621:
2615:
2614:
2598:
2592:
2581:
2575:
2564:
2555:
2554:
2550:The laws of Manu
2544:
2525:
2508:
2495:
2478:
2469:
2468:
2447:
2434:
2417:
2411:
2394:
2385:
2368:
2359:
2358:
2338:
2332:
2315:
2309:
2308:
2306:
2304:
2290:
2284:
2283:
2272:
2266:
2251:
2238:
2231:
2225:
2224:
2217:
2211:
2204:
2198:
2181:
2175:
2158:
2152:
2137:
2128:
2113:
2100:
2083:
2072:
2054:
1958:
1939:
1884:
1736:Modern reception
1711:
1668:
1621:
1583:In British India
1521:Manvarthavivrtti
1483:
1457:
1443:
1428:
1397:
1394:Patrick Olivelle
1312:While preaching
1213:
1112:Varna (Hinduism)
1088:Atmana santushti
1078:
1062:
1052:Atmana santushti
1004:Source of dharma
816:
797:
774:
767:
760:
711:Gheranda Samhita
661:Sushruta Samhita
582:Vinayagar Agaval
547:Five Great Epics
522:Divya Prabandham
453:
419:
365:
247:Other scriptures
220:
181:
162:
105:
44:
21:
20:
4881:
4880:
4876:
4875:
4874:
4872:
4871:
4870:
4846:
4845:
4837:
4827:
4801:
4782:
4763:
4744:
4697:
4677:
4672:
4663:
4659:
4648:
4647:
4643:
4635:
4631:
4624:
4610:
4606:
4596:
4594:
4581:
4580:
4576:
4568:Romila Thapar,
4567:
4563:
4556:
4540:
4536:
4529:
4513:
4509:
4492:
4488:
4479:
4472:
4455:
4448:
4431:
4427:
4418:
4414:
4409:
4405:
4400:
4396:
4379:
4372:
4355:
4348:
4343:
4339:
4322:
4318:
4301:
4297:
4280:
4273:
4256:
4252:
4209:10.2307/2058113
4192:
4188:
4160:
4156:
4147:
4143:
4134:
4133:
4129:
4116:
4112:
4095:
4086:
4079:
4065:
4061:
4054:
4040:
4029:
3998:
3994:
3985:
3974:
3935:
3931:
3892:
3883:
3866:
3857:
3834:10.2307/2058113
3818:
3814:
3791:10.2307/2054162
3775:
3771:
3752:
3733:Ayuthia kingdom
3730:
3726:
3709:
3705:
3670:
3666:
3649:
3642:
3633:
3629:
3612:
3608:
3591:
3587:
3570:
3566:
3550:
3546:
3529:
3510:
3501:
3497:
3480:
3476:
3457:
3453:
3448:
3441:
3432:
3428:
3411:
3407:
3400:
3384:
3380:
3373:
3357:
3353:
3336:
3332:
3315:
3308:
3291:
3284:
3265:
3254:
3234:
3230:
3213:
3209:
3192:
3188:
3169:
3165:
3148:
3144:
3127:
3123:
3106:
3102:
3085:
3081:
3064:
3060:
3043:
3039:
3020:
3016:
2999:
2990:
2973:
2969:
2952:
2948:
2931:
2927:
2910:
2901:
2885:
2881:
2868:
2861:
2848:
2844:
2828:
2824:
2805:
2801:
2797:, pp. 16, 62–65
2788:
2781:
2762:
2758:
2739:
2730:
2711:
2707:
2688:
2681:
2662:
2658:
2639:
2635:
2623:Werner Menski,
2622:
2618:
2599:
2595:
2582:
2578:
2565:
2558:
2545:
2528:
2509:
2498:
2479:
2472:
2465:
2448:
2437:
2418:
2414:
2395:
2388:
2369:
2362:
2355:
2339:
2335:
2316:
2312:
2302:
2300:
2292:
2291:
2287:
2273:
2269:
2252:
2241:
2232:
2228:
2219:
2218:
2214:
2205:
2201:
2182:
2178:
2159:
2155:
2138:
2131:
2114:
2103:
2099:, pp. 18–19, 41
2084:
2075:
2055:
2051:
2047:
2024:Kalpa (Vedanga)
1985:
1965:, Bombay, 1913.
1955:
1936:
1877:
1874:
1788:Louis Jacolliot
1738:
1712:
1709:
1685:
1675:
1669:
1663:
1655:in 1794 as the
1622:
1618:Warren Hastings
1616:
1591:
1585:
1569:
1544:
1539:
1435:
1429:
1423:
1398:
1392:
1358:
1349:
1306:
1289:
1284:
1233:
1220:
1214:
1211:
1208:
1201:
1195:
1171:
1114:
1108:
1079:
1077:Manusmriti 2.12
1076:
1071:
1063:
1060:
1055:
1040:Dharmasya Yonih
1036:
991:
913:
893:
778:
749:
748:
739:
731:
730:
681:Divya Prabandha
656:Charaka Samhita
641:Vaiśeṣika Sūtra
601:
587:
586:
542:Kamba Ramayanam
517:Saiva Tirumurai
512:
502:
501:
473:
463:
462:
449:
415:
361:
328:
318:
317:
283:
268:
267:
248:
240:
239:
216:
177:
158:
140:
130:
129:
101:
76:
59:
17:
12:
11:
5:
4879:
4869:
4868:
4863:
4858:
4844:
4843:
4836:
4835:External links
4833:
4832:
4831:
4825:
4809:Thapar, Romila
4805:
4800:978-0521716260
4799:
4786:
4780:
4767:
4761:
4748:
4742:
4727:
4718:
4701:
4695:
4676:
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4671:
4670:
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4622:
4604:
4574:
4561:
4554:
4534:
4527:
4507:
4503:978-0691013671
4486:
4480:Aaron Ridley,
4470:
4466:978-0521871174
4446:
4442:978-0415100694
4425:
4423:(1888), 56–57.
4421:The Antichrist
4412:
4403:
4394:
4390:978-8122205589
4370:
4366:978-0691088952
4346:
4337:
4333:978-8175342064
4316:
4312:978-8175342064
4295:
4291:978-8175342064
4271:
4267:978-8175342064
4250:
4239:(2): 254–267.
4186:
4154:
4141:
4136:"Flood (1996)"
4127:
4110:
4106:978-0674034563
4084:
4078:978-0520055759
4077:
4059:
4053:978-0700702848
4052:
4027:
4014:10.2307/600567
4008:(3): 419–424.
3992:
3972:
3929:
3902:(3): 649–721.
3881:
3877:978-0521716260
3855:
3812:
3785:(2): 201–219.
3769:
3765:978-0520018983
3749:978-0300084757
3724:
3720:978-0691612812
3703:
3664:
3660:978-0300047509
3640:
3627:
3623:978-0195699210
3606:
3602:978-0521877046
3585:
3581:978-9401757942
3564:
3544:
3540:978-0195171464
3508:
3495:
3491:978-9004048089
3474:
3471:978-3515018586
3451:
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3426:
3422:978-8122205589
3405:
3399:978-1305888005
3398:
3378:
3372:978-0791406564
3371:
3351:
3347:978-1440156007
3330:
3326:978-8132218036
3306:
3302:978-0195171464
3282:
3278:978-0520018983
3252:
3250:, pp. 149, 289
3248:978-0674034563
3228:
3224:978-0195171464
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3203:978-0195171464
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3182:978-0520018983
3163:
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3096:978-0195171464
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3033:978-0520018983
3014:
3010:978-0195655247
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2942:978-0195171464
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2921:978-0195171464
2899:
2895:978-3515018586
2879:
2875:978-0195171464
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2855:978-0195171464
2842:
2838:978-3515018586
2822:
2818:978-0195171464
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2795:978-0195171464
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2775:978-0520018983
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2724:978-0195171464
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2589:978-0761922582
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2572:978-0140445404
2556:
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2522:978-0195171464
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2412:
2408:978-0300179293
2386:
2382:978-0195171464
2360:
2353:
2333:
2329:978-0195171464
2310:
2285:
2267:
2263:978-0521877046
2239:
2226:
2221:"Flood (1996)"
2212:
2199:
2195:978-0195171464
2176:
2172:978-0520018983
2153:
2149:978-3944773001
2129:
2125:978-0195171464
2101:
2097:978-0195171464
2073:
2069:978-0195134056
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2006:
2001:
1996:
1991:
1984:
1981:
1980:
1979:
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1953:
1940:
1934:
1921:
1918:978-8120807662
1902:
1885:
1873:
1870:
1815:B. R. Ambedkar
1812:
1811:
1804:
1761:Mahatma Gandhi
1746:B. R. Ambedkar
1737:
1734:
1707:
1693:Dharma-sastras
1674:
1671:
1661:
1614:
1587:Main article:
1584:
1581:
1573:Dharma-sastras
1568:
1565:
1543:
1540:
1538:
1535:
1434:
1431:
1425:Mahatma Gandhi
1421:
1390:
1357:
1354:
1348:
1345:
1305:
1302:
1288:
1285:
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1187:
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1161:
1157:
1156:
1155:
1152:
1151:
1150:
1139:
1132:
1107:
1104:
1074:
1061:Manusmriti 2.6
1058:
1035:
1032:
1012:
1011:
1008:
1005:
1002:
990:
987:
961:consisting of
912:
909:
892:
889:
780:
779:
777:
776:
769:
762:
754:
751:
750:
747:
746:
740:
737:
736:
733:
732:
729:
728:
723:
718:
713:
708:
703:
698:
693:
691:Ramcharitmanas
688:
683:
678:
673:
668:
663:
658:
653:
651:Pramana Sutras
648:
643:
638:
633:
631:Mimamsa Sutras
628:
626:Samkhya Sutras
623:
618:
613:
608:
606:Dharma Shastra
602:
593:
592:
589:
588:
585:
584:
579:
574:
569:
564:
559:
554:
549:
544:
539:
534:
529:
524:
519:
513:
508:
507:
504:
503:
500:
499:
498:
497:
487:
486:
485:
474:
469:
468:
465:
464:
461:
460:
458:Devi Bhagavata
451:Shakta puranas
447:
446:
441:
436:
431:
426:
417:Shaiva puranas
413:
412:
407:
402:
397:
392:
387:
382:
377:
372:
359:
358:
353:
348:
346:Brahmavaivarta
343:
338:
331:Brahma puranas
329:
324:
323:
320:
319:
316:
315:
310:
305:
300:
295:
290:
284:
279:
278:
275:
274:
270:
269:
266:
265:
260:
255:
249:
246:
245:
242:
241:
238:
237:
232:
227:
214:
213:
208:
206:Shvetashvatara
203:
198:
193:
188:
186:Brihadaranyaka
175:
174:
169:
156:
155:
150:
141:
136:
135:
132:
131:
128:
127:
122:
117:
112:
99:
98:
93:
88:
83:
77:
72:
71:
68:
67:
66:
65:
60:
54:
46:
45:
37:
36:
30:
29:
15:
9:
6:
4:
3:
2:
4878:
4867:
4864:
4862:
4859:
4857:
4854:
4853:
4851:
4842:
4839:
4838:
4828:
4822:
4817:
4816:
4810:
4806:
4802:
4796:
4792:
4787:
4783:
4777:
4773:
4768:
4764:
4758:
4754:
4749:
4745:
4739:
4735:
4734:
4728:
4724:
4719:
4715:
4714:
4708:
4702:
4698:
4692:
4687:
4686:
4679:
4678:
4667:
4661:
4653:
4652:
4645:
4638:
4633:
4625:
4623:9780393918472
4619:
4615:
4608:
4592:
4588:
4586:
4578:
4571:
4565:
4557:
4551:
4547:
4546:
4538:
4530:
4524:
4520:
4519:
4511:
4504:
4500:
4496:
4490:
4483:
4477:
4475:
4467:
4463:
4459:
4453:
4451:
4443:
4439:
4436:, Routledge,
4435:
4429:
4422:
4416:
4407:
4398:
4391:
4387:
4383:
4377:
4375:
4368:, pp. 266–269
4367:
4363:
4359:
4353:
4351:
4341:
4334:
4330:
4326:
4320:
4313:
4309:
4305:
4299:
4292:
4288:
4284:
4278:
4276:
4268:
4264:
4260:
4254:
4246:
4242:
4238:
4234:
4226:
4222:
4218:
4214:
4210:
4206:
4202:
4198:
4190:
4182:
4178:
4174:
4170:
4164:
4158:
4151:
4145:
4138:. p. 56.
4137:
4131:
4123:
4122:
4114:
4108:, pp. 149–150
4107:
4103:
4099:
4093:
4091:
4089:
4080:
4074:
4070:
4063:
4055:
4049:
4046:. Routledge.
4045:
4038:
4036:
4034:
4032:
4023:
4019:
4015:
4011:
4007:
4003:
3996:
3989:
3983:
3981:
3979:
3977:
3968:
3964:
3960:
3956:
3952:
3948:
3944:
3940:
3933:
3925:
3921:
3917:
3913:
3909:
3905:
3901:
3897:
3890:
3888:
3886:
3878:
3874:
3870:
3864:
3862:
3860:
3851:
3847:
3843:
3839:
3835:
3831:
3827:
3823:
3816:
3808:
3804:
3800:
3796:
3792:
3788:
3784:
3780:
3773:
3767:, pp. 269–272
3766:
3762:
3758:
3757:
3750:
3746:
3742:
3738:
3734:
3728:
3721:
3717:
3713:
3707:
3699:
3695:
3691:
3687:
3683:
3679:
3675:
3668:
3661:
3657:
3653:
3647:
3645:
3637:
3631:
3624:
3620:
3616:
3610:
3603:
3599:
3595:
3589:
3582:
3578:
3574:
3568:
3562:
3558:
3554:
3548:
3542:, pp. 367–369
3541:
3537:
3533:
3527:
3525:
3523:
3521:
3519:
3517:
3515:
3513:
3505:
3499:
3492:
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3484:
3478:
3472:
3468:
3464:
3460:
3455:
3446:
3444:
3436:
3430:
3423:
3419:
3415:
3409:
3401:
3395:
3391:
3390:
3382:
3374:
3368:
3364:
3363:
3355:
3348:
3344:
3340:
3334:
3327:
3323:
3319:
3313:
3311:
3303:
3299:
3295:
3289:
3287:
3279:
3275:
3271:
3270:
3263:
3261:
3259:
3257:
3249:
3245:
3241:
3237:
3232:
3225:
3221:
3217:
3211:
3204:
3200:
3196:
3190:
3183:
3179:
3175:
3174:
3167:
3160:
3156:
3152:
3146:
3139:
3135:
3131:
3125:
3118:
3114:
3110:
3104:
3097:
3093:
3089:
3083:
3076:
3072:
3068:
3062:
3055:
3051:
3047:
3041:
3034:
3030:
3026:
3025:
3018:
3011:
3007:
3003:
2997:
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2993:
2985:
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2922:
2918:
2914:
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2876:
2872:
2866:
2864:
2856:
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2815:
2811:
2810:
2803:
2796:
2792:
2786:
2784:
2776:
2772:
2768:
2767:
2760:
2753:
2749:
2745:
2744:
2737:
2735:
2733:
2725:
2721:
2717:
2716:
2709:
2702:
2698:
2694:
2693:
2686:
2684:
2676:
2672:
2668:
2667:
2660:
2653:
2649:
2645:
2644:
2637:
2630:
2626:
2620:
2613:(3): 279–296.
2612:
2608:
2604:
2597:
2590:
2586:
2580:
2573:
2569:
2563:
2561:
2552:
2551:
2543:
2541:
2539:
2537:
2535:
2533:
2531:
2523:
2519:
2515:
2514:
2507:
2505:
2503:
2501:
2493:
2489:
2485:
2484:
2477:
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2466:
2460:
2456:
2455:
2446:
2444:
2442:
2440:
2432:
2428:
2424:
2423:
2416:
2410:, pp. 179–180
2409:
2405:
2401:
2400:
2393:
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2379:
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2374:
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2345:
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2289:
2281:
2277:
2271:
2264:
2260:
2256:
2250:
2248:
2246:
2244:
2236:
2230:
2223:. p. 56.
2222:
2216:
2209:
2203:
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2187:
2180:
2173:
2169:
2165:
2164:
2157:
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2134:
2126:
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2118:
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2110:
2108:
2106:
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2094:
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2089:
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2078:
2070:
2066:
2062:
2058:
2053:
2049:
2040:
2037:
2035:
2032:
2030:
2027:
2025:
2022:
2020:
2017:
2015:
2012:
2010:
2007:
2005:
2002:
2000:
1997:
1995:
1992:
1990:
1987:
1986:
1977:
1974:
1971:
1967:
1964:
1960:
1956:
1950:
1946:
1941:
1937:
1931:
1927:
1922:
1919:
1915:
1911:
1907:
1903:
1901:
1897:
1893:
1889:
1888:Ganganath Jha
1886:
1882:
1881:
1876:
1875:
1869:
1866:
1861:
1859:
1855:
1851:
1846:
1844:
1840:
1836:
1832:
1831:Romila Thapar
1828:
1824:
1820:
1816:
1809:
1805:
1802:
1797:
1796:
1795:
1793:
1789:
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1778:
1774:
1769:
1767:
1762:
1758:
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1727:
1724:12th-century
1722:
1718:
1706:
1701:
1698:
1694:
1690:
1684:
1683:Dharmashastra
1680:
1666:
1660:
1658:
1654:
1650:
1643:
1641:
1640:Hindu culture
1635:
1632:
1628:
1619:
1613:
1608:
1604:
1602:
1601:
1596:
1590:
1580:
1578:
1574:
1567:Outside India
1564:
1562:
1558:
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1548:
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1522:
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1420:
1415:
1411:
1409:
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1371:
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1337:
1333:
1331:
1327:
1322:
1319:
1315:
1310:
1301:
1297:
1293:
1279:
1277:
1274:but obey the
1273:
1269:
1265:
1261:
1257:
1253:
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1244:
1242:
1238:
1228:
1226:
1207:
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1177:
1176:
1175:
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1158:
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1137:
1133:
1130:
1126:
1122:
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1119:
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1103:
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1089:
1085:
1073:
1068:
1057:
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1021:
1017:
1009:
1006:
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1000:
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996:
986:
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976:
972:
968:
964:
960:
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952:
948:
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943:
936:
932:
930:
926:
922:
918:
908:
906:
902:
898:
888:
886:
883:code for the
882:
878:
874:
870:
865:
863:
859:
855:
851:
847:
843:
838:
836:
832:
828:
823:
821:
817:
815:
814:
813:Dharmaśāstras
807:
803:
802:
793:
789:
788:
775:
770:
768:
763:
761:
756:
755:
753:
752:
745:
742:
741:
735:
734:
727:
724:
722:
719:
717:
714:
712:
709:
707:
706:Shiva Samhita
704:
702:
699:
697:
696:Yoga Vasistha
694:
692:
689:
687:
684:
682:
679:
677:
674:
672:
671:Vastu Shastra
669:
667:
666:Natya Shastra
664:
662:
659:
657:
654:
652:
649:
647:
644:
642:
639:
637:
634:
632:
629:
627:
624:
622:
621:Brahma Sutras
619:
617:
614:
612:
611:Artha Shastra
609:
607:
604:
603:
600:
596:
591:
590:
583:
580:
578:
575:
573:
570:
568:
565:
563:
560:
558:
555:
553:
550:
548:
545:
543:
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538:
535:
533:
530:
528:
525:
523:
520:
518:
515:
514:
511:
506:
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496:
493:
492:
491:
488:
484:
481:
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479:
476:
475:
472:
467:
466:
459:
456:
455:
454:
452:
445:
442:
440:
437:
435:
432:
430:
427:
425:
422:
421:
420:
418:
411:
408:
406:
403:
401:
400:Varaha Purana
398:
396:
393:
391:
388:
386:
383:
381:
378:
376:
373:
371:
368:
367:
366:
364:
357:
354:
352:
349:
347:
344:
342:
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337:
334:
333:
332:
327:
322:
321:
314:
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304:
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296:
294:
291:
289:
286:
285:
282:
277:
276:
272:
271:
264:
261:
259:
258:Bhagavad Gita
256:
254:
251:
250:
244:
243:
236:
233:
231:
228:
226:
223:
222:
221:
219:
218:Atharva vedic
212:
209:
207:
204:
202:
199:
197:
194:
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189:
187:
184:
183:
182:
180:
173:
170:
168:
165:
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149:
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144:
139:
134:
133:
126:
123:
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118:
116:
113:
111:
108:
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61:
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55:
53:
50:
49:
48:
47:
43:
39:
38:
35:
32:
31:
27:
23:
22:
19:
4866:Dharmaśāstra
4814:
4790:
4771:
4752:
4732:
4722:
4711:
4684:
4665:
4660:
4650:
4644:
4636:
4632:
4613:
4607:
4595:. Retrieved
4591:the original
4584:
4577:
4569:
4564:
4544:
4537:
4517:
4510:
4494:
4489:
4481:
4457:
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4415:
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4397:
4381:
4357:
4340:
4324:
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4303:
4298:
4282:
4258:
4253:
4236:
4232:
4200:
4196:
4189:
4172:
4168:
4162:
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4149:
4144:
4130:
4120:
4113:
4097:
4068:
4062:
4043:
4005:
4001:
3995:
3987:
3942:
3938:
3932:
3899:
3895:
3868:
3825:
3821:
3815:
3782:
3778:
3772:
3754:
3740:
3735:named after
3727:
3711:
3706:
3681:
3677:
3667:
3662:, p. 137–138
3651:
3635:
3630:
3614:
3609:
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3588:
3572:
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3531:
3503:
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3454:
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3388:
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3354:
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3333:
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3210:
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3189:
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3166:
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3129:
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3103:
3087:
3082:
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3040:
3022:
3017:
3001:
2975:
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2928:
2912:
2882:
2845:
2825:
2807:
2802:
2764:
2759:
2741:
2713:
2708:
2690:
2664:
2659:
2641:
2636:
2628:
2624:
2619:
2610:
2606:
2602:
2596:
2579:
2549:
2511:
2481:
2453:
2420:
2415:
2397:
2371:
2343:
2336:
2318:
2313:
2301:. Retrieved
2297:
2288:
2279:
2270:
2254:
2234:
2229:
2215:
2207:
2202:
2184:
2179:
2161:
2156:
2140:
2116:
2086:
2052:
2009:Dharmaśāstra
1994:Arthashastra
1975:
1969:
1962:
1944:
1925:
1905:
1891:
1879:
1862:
1858:Annie Besant
1847:
1813:
1801:David Conway
1785:
1770:
1755:
1741:
1739:
1729:
1726:Vijñāneśvara
1714:
1703:
1692:
1688:
1686:
1656:
1652:
1649:Al Sirjjiyah
1648:
1645:
1636:
1630:
1627:al-Sirjjiyah
1626:
1624:
1610:
1605:
1598:
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1549:
1545:
1532:
1527:
1525:
1520:
1518:
1508:
1504:
1502:
1497:
1494:Jimutavahana
1493:
1489:
1487:
1478:
1473:
1464:
1460:
1452:
1447:
1438:
1436:
1433:Commentaries
1417:
1412:
1400:
1386:
1384:(1991). ...
1373:
1369:
1367:
1359:
1350:
1340:Flavia Agnes
1338:
1334:
1323:
1311:
1307:
1298:
1294:
1290:
1275:
1271:
1251:
1249:
1245:
1237:non-violence
1234:
1221:
1193:
1188:
1172:
1163:
1128:
1099:
1095:
1091:
1087:
1083:
1081:
1069:
1066:
1051:
1048:
1045:
1039:
1037:
1015:
1013:
994:
992:
982:
978:
974:
970:
967:Dharmasutras
966:
963:Grihyasutras
962:
959:Smartasutras
958:
954:
951:Dharmasutras
946:
940:
937:
933:
920:
914:
900:
896:
894:
891:Nomenclature
876:
868:
866:
839:
834:
826:
824:
809:
806:Laws of Manu
805:
800:
799:
786:
785:
783:
676:Panchatantra
636:Nyāya Sūtras
532:Thiruppugazh
450:
448:
416:
414:
362:
360:
330:
217:
215:
178:
176:
159:
157:
142:
102:
100:
18:
4639:, Chapter 4
4521:. Penguin.
4314:, pp. 31–32
4269:, pp. 19–34
3879:, Chapter 1
3280:, pp. 81–82
3184:, pp. 83–84
3012:, pp. 41–45
2923:, pp. 31–32
2574:, pp. 17–18
2494:, pp. 25–27
2384:, pp. 41–49
2331:, pp. 24–25
2029:Kalpa Sūtra
2014:Gentoo Code
1835:Pushyamitra
1498:Laksmidhara
1465:Raja-Vimala
1129:dharmavidhi
955:Kalpasutras
721:Vedantasara
646:Yoga Sutras
562:Aathichoodi
495:Historicity
490:Mahabharata
483:Historicity
179:Yajur vedic
96:Atharvaveda
4850:Categories
4826:0520242254
4781:0880295775
4762:0802137970
4743:8120811550
4696:0521438780
4675:References
4175:: 93–122.
2524:, pp. 9–10
2431:0192838822
2354:0195171462
2298:Britannica
2057:Manusmriti
1954:0195171462
1935:0192802712
1900:8120811550
1854:Arya Samaj
1730:Mitakshara
1653:Manusmriti
1561:Tamil Nadu
1481:Manu Smṛti
1475:Medhātithi
1455:Manu Smṛti
1362:postmodern
1252:Manusmriti
1241:temperance
979:Baudhayana
929:numismatic
925:Upanishads
921:Manusmriti
911:Chronology
897:Manusmriti
895:The title
877:Manusmriti
869:Manusmriti
835:Manusmriti
827:Manusmriti
716:Panchadasi
701:Swara yoga
537:Tirukkuṟaḷ
351:Markandeya
196:Taittiriya
160:Sama vedic
153:Kaushitaki
138:Upanishads
125:Upanishads
4856:Hindu law
4225:159457790
3967:146583562
3924:145176900
3850:159457790
3807:159671154
3690:2249-1937
3684:: 68–72.
2303:1 January
2197:, pp. 3–4
2019:Hindu law
1808:Nietzsche
1756:Manusmrti
1742:Manusmrti
1728:, titled
1589:Hindu law
1509:Manusmrti
1441:Manusmṛti
1330:pratiloma
1092:Sadachara
989:Structure
983:Vasishtha
971:Apastamba
905:colophons
881:Hindu law
867:In 1776,
862:Indonesia
796:मनुस्मृति
787:Manusmṛti
686:Tirumurai
616:Kamasutra
375:Bhagavata
356:Bhavishya
341:Brahmānda
298:Vyakarana
167:Chandogya
143:Rig vedic
103:Divisions
91:Yajurveda
4811:(2002).
4505:, p. 215
4468:, p. 515
4392:, p. 129
3751:, p. 61;
3698:44142924
3583:, p. 204
3561:83427487
3461:(1975),
3424:, p. 129
3238:(2010),
3140:, p. 146
3119:, p. 111
2965:, p. 140
2877:, p. 275
2591:, p. 829
2151:, p. 123
1983:See also
1894:, 1920,
1827:Buddhism
1773:Sanskrit
1721:Buddhism
1708:—
1662:—
1615:—
1513:Calcutta
1490:Manutika
1422:—
1391:—
1314:chastity
1266:such as
1258:such as
1225:Vaishyas
1218:Contents
1210:—
1075:—
1059:—
995:Adhyayas
858:Cambodia
842:Sanskrit
820:Hinduism
792:Sanskrit
738:Timeline
595:Shastras
478:Ramayana
380:Naradiya
313:Jyotisha
281:Vedangas
230:Mandukya
148:Aitareya
120:Aranyaka
115:Brahmana
86:Samaveda
26:a series
24:Part of
4668:vol. 1.
4597:20 July
4444:, p. 36
4335:, p. 32
4293:, p. 31
4217:2058113
4181:1084716
3842:2058113
3799:2054162
3737:Ayodhya
3604:, p. 14
3349:, p. 56
3035:, p. 84
2944:, p. 97
2840:, p. 23
2820:, p. 41
2777:, p. 86
2174:, p. 77
1843:Bharhut
1839:Shungas
1553:Gujarat
1528:Nandini
1449:Bhāruci
1404:Ganesha
1382:Doniger
1378:vulgate
1326:anuloma
1276:Niyamas
1264:Niyamas
1204:Brahman
1160:crimes)
1143:Vaiśyas
1125:Brahmin
1016:Shlokas
975:Gautama
831:Kolkata
804:or the
471:Itihasa
326:Puranas
303:Nirukta
293:Chandas
288:Shiksha
263:Tantras
235:Prashna
225:Mundaka
110:Samhita
81:Rigveda
4823:
4797:
4778:
4759:
4740:
4693:
4620:
4552:
4525:
4501:
4464:
4440:
4388:
4364:
4331:
4310:
4289:
4265:
4245:986732
4243:
4223:
4215:
4179:
4104:
4075:
4050:
4022:600567
4020:
3965:
3959:313119
3957:
3922:
3916:312295
3914:
3875:
3848:
3840:
3805:
3797:
3763:
3747:
3718:
3696:
3688:
3658:
3621:
3600:
3579:
3559:
3538:
3489:
3469:
3420:
3396:
3369:
3345:
3328:, p. 5
3324:
3300:
3276:
3246:
3222:
3201:
3180:
3157:
3136:
3115:
3094:
3073:
3052:
3031:
3008:
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2893:
2873:
2853:
2836:
2816:
2793:
2773:
2750:
2722:
2699:
2673:
2650:
2603:Dharma
2587:
2570:
2520:
2490:
2461:
2429:
2406:
2380:
2351:
2327:
2261:
2193:
2170:
2147:
2123:
2095:
2067:
1951:
1932:
1916:
1898:
1766:ahimsa
1754:burnt
1679:Dharma
1595:Sharia
1557:Kerala
1467:, and
1318:widows
1260:Ahimsa
1180:moksha
1147:Śūdras
1096:Smriti
1084:Dharma
1028:Bhrigu
1020:dharma
947:dharma
854:dharma
850:Bhrigu
726:Stotra
599:sutras
434:Skanda
410:Matsya
395:Vamana
385:Garuda
370:Vishnu
336:Brahma
253:Agamas
211:Maitri
57:Smriti
52:Shruti
4241:JSTOR
4221:S2CID
4213:JSTOR
4018:JSTOR
3963:S2CID
3955:JSTOR
3920:S2CID
3912:JSTOR
3846:S2CID
3838:JSTOR
3803:S2CID
3795:JSTOR
3694:JSTOR
2045:Notes
1865:Bible
1819:Brigu
1272:Yamas
1256:Yamas
1198:Atman
1100:Sruti
942:artha
429:Linga
424:Shiva
405:Kurma
390:Padma
308:Kalpa
201:Katha
74:Vedas
4821:ISBN
4795:ISBN
4776:ISBN
4757:ISBN
4738:ISBN
4691:ISBN
4618:ISBN
4599:2007
4550:ISBN
4523:ISBN
4499:ISBN
4462:ISBN
4438:ISBN
4386:ISBN
4362:ISBN
4329:ISBN
4308:ISBN
4287:ISBN
4263:ISBN
4229:and
4177:SSRN
4102:ISBN
4073:ISBN
4048:ISBN
3873:ISBN
3761:ISBN
3745:ISBN
3716:ISBN
3686:ISSN
3656:ISBN
3619:ISBN
3598:ISBN
3577:ISBN
3557:OCLC
3536:ISBN
3487:ISBN
3467:ISBN
3418:ISBN
3394:ISBN
3367:ISBN
3343:ISBN
3322:ISBN
3298:ISBN
3274:ISBN
3244:ISBN
3220:ISBN
3199:ISBN
3178:ISBN
3155:ISBN
3134:ISBN
3113:ISBN
3092:ISBN
3071:ISBN
3050:ISBN
3029:ISBN
3006:ISBN
2980:ISBN
2959:ISBN
2938:ISBN
2917:ISBN
2891:ISBN
2871:ISBN
2851:ISBN
2834:ISBN
2814:ISBN
2791:ISBN
2771:ISBN
2748:ISBN
2720:ISBN
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2671:ISBN
2648:ISBN
2585:ISBN
2568:ISBN
2518:ISBN
2488:ISBN
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2427:ISBN
2404:ISBN
2378:ISBN
2349:ISBN
2325:ISBN
2305:2023
2259:ISBN
2191:ISBN
2168:ISBN
2145:ISBN
2121:ISBN
2093:ISBN
2065:ISBN
1949:ISBN
1930:ISBN
1914:ISBN
1896:ISBN
1740:The
1681:and
1629:and
1571:The
1559:and
1496:and
1368:The
1328:and
1145:and
1136:King
1098:and
1038:The
1024:Manu
981:and
965:and
860:and
846:Manu
784:The
597:and
444:Agni
439:Vayu
191:Isha
172:Kena
63:List
4237:137
4205:doi
4010:doi
3947:doi
3904:doi
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