Manava Dharmashastra 1.107

1.107

idānīṃ svaśāstrasya svaviṣaye sākalyena vṛtteranyanirapekṣatāmāha | kaścidyo nāma dharmaḥ sa sarvaḥ śāstre'sminkātsnryenābhihitaḥ | na tasmāddharmajñānāya śāstrāntarāpekṣā kartavyetyatiśayoktiḥ stutiḥ | asmiñchāstre dharmaḥ smārto'khilena niḥśeṣeṇoktaḥ | guṇadoṣau ca karmaṇām | iṣṭāniṣṭe phale 'guṇadoṣau karmaṇāṃ' yāgādibrahmahatyādīnām | evaṃ hi sākalyaṃ bhavati yat karmasvarūpamitikartavyatāphalaviśeṣaḥ kartṛviśeṣasambandho nityakāmyatāvivekaḥ | etatsarvaṃ guṇadoṣapadena pratijñātam | dharma ityukte karmagrahaṇaṃ vṛttapūraṇārtham | caturṇāmapi varṇānām | etadapi sākalyārtham | yo nāma kaściddharme'dhikṛtastasya sarvasyeto dharmalābhaḥ | ācāraścaiva śāśvataḥ | ācārapramāṇako dharma 'ācāra' ityuktaḥ | dvitīye cainaṃ vivekṣyāmaḥ | śāśvato vṛddhaparamparayā nedānīntanaiḥ pravartitaḥ |

Herein has been expounded Dharma in its entirety: the good and bad features of actions of all the four castes; as also eternal Morality.—(107)

Medhātithi’s commentary (manubhāṣya):
The Author now proceeds to describe the fact that his treatise, in regard to its subject-matter, is complete in itself, and does not stand in need of anything else.

That which is called ‘Dharma,’ ‘is expounded,’ in this Treatise, ‘in its entirety,’ wholly; that is, for acquiring the knowledge of Dharma, one need not have recourse to any other treatise. This is a hyperbolic eulogium; what is meant is only that such Dharma as is adumbrated in the Smṛtis has been expounded in its entirety in this Treatise.

‘The good and had features of actions,’—the desirable and undesirable results form the ‘good and bad features of actions’—i.e. of such actions as sacrifice and Brāhmāṇa-killing (respectively). ‘Entirety’ refers to the details relating to (1) the form of the acts, (2) their procedure, (3) their results, also (4) their relation to a particular kind of Agent, and (5) their distinction into ‘compulsory’ and ‘optional’;—it is all this that is meant by the term ‘good and bad features' ‘Dharma’ having been already mentioned in the preceding clause, the mention again of the term ‘action’ (which means the same thing) is for the purpose of filling up the verse.

‘Of all the four castes’;—this also is meant to indicate the complete charactcr of the Treatise; the meaning being that ‘whoever is entitled to the performance of Dharma can derive his knowledge of it from this Treatise’.

‘Eternal morality’—Dharma or Action, based upon, indicated by, Morality is what is called ‘Eternal Morality’ here; i.e. Right Behaviour. This we shall examine in detail under Discourse II (verse 4). ‘Eternal’—i.e. established by long-tradition, not merely set up by people of the present day.—(107).