20:
60:
950:, making it available to legal scholars in Europe for the first time. The work was readily accepted in Europe due to its style, content, and structure which was similar enough to Roman legal texts of the time that the scholars felt comfortable dealing with it. Karl Marx even used this translation as a reference for his Asiatic Modes of Production.
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but with some variation in names. The text begins with a brief introduction into law and the courts before delving into these 18 titles, devoting a chapter to each. The way in which this text is written makes it clear that the author(s) was appealing to a community of practitioners, interested in
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and goes by the siglum NMS, containing 870 verses. Each recension is unique not only in length, but content as well. For example, in P, an entire chapter is found of which no other manuscript makes mention. One of the most thoroughly studied differences is that of the variation in naming of
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Today there exist three recognized versions of
Naradasmriti, also called Naradiya Dharmasastra. First, there is the “minor” recension, consisting of 879 verses and referred to by the siglum D. Next comes the recension known by the siglum P and consisting originally of 550 verses. Jolly later
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Ordeals. The NMS, seen as the oldest of the three texts, lists only two ordeals in the standard chapter on “Nonpayment of Debt” but contains an addendum which lists five more ordeals. The
Vulgate also lists five ordeals but manuscript P adds two more, bringing the total to seven.
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because some traditional texts state Manu pronouncements on dharma is above challenge. However, Lariviere notes that it is clear from the critical edition and examination of other ancient documents that this explanation of Nāradasmṛti's origin is a myth, and was added later.
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Lariviere argues that there was “no single ‘author’ of this text" but rather, either an individual or a group who compiled all of the verses attributed by a particular community to the sage Nārada. Examination of the scripts of the original manuscript determines that the
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text to not cover areas such as righteous conduct and penance. Its focused nature has made the text highly valued by rulers and their governments, in Indian subcontinent and southeast Asia, likely as an aid of carrying out their
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continue to elude scholars. Varying arguments have been made and evidences cited but no decisive conclusions have been made. The best timeframe which can be provided is somewhere between 100BCE and 400CE.
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manuscripts were written in the South of India while the Newārī manuscript came from Nepal. The recensions D and P appear to have been found throughout the subcontinent but rarely in Nepal or Kerala.
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edited the text to contain verses from the “minor” recension as well, bringing the total to 1028 verses. The third version comes from the Newārī manuscripts and the
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In 1989, Lariviere revisited the text and produced a critical translation which includes evidence from the NWS manuscripts, as well as D and P, which Jolly used.
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Naradasmriti was an authoritative document not only in Indian subcontinent, as well as when
Hinduism flourished in southeast Asia. A 12th-century inscription in
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The divine sage Nārada is known as the messenger of the gods, transmitting divine will to the people of the earth. Although not known for being an expert in
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One recension claims that “Manu Prajāpati originally composed a text in 100,000 verses and 1080 chapters, which was successively abridged by the sages
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See
Lariviere 1989: xix–xxiii or Olivelle “Literary History”: 24 for more information on the details of this debate.
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Olivelle, Patrick. "Dharmasastra: A Literary
History"
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825:and
615:and
462:Agni
457:Vayu
209:Isha
190:Kena
81:List
1350::
1223:)"
1195:^
1137:^
1125:^
1108:.
1096:^
46:on
1119:.
791:e
784:t
777:v
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