History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v1.c5.62

v1.c5.62

Numerous editions - Manu as the father of mankind in the Ṛgveda and other Vedas - Manu and the deluge in Śatapatha-brāh-maṇa - Manu in the Nirukta - Manu quoted as law-giver in Gautama, Āpastamba and Mahābhārata - introduction to Nāradasmṛti and Manu - how the Manusmṛti is narrated - four versions of Svāyaṁ-bhuva śāstra according to Bhaviṣyapurāṇa - almost impossible to say who composed extant Manusmṛti - Bühler’s theory that our Manu is a recast of Mānavadharmasūtra shown above to be unsustainable - the Mānavagṛhya differs from Manusmṛti in several particulars - Vināyakaśānti of Mānavagṛhya and tests for selecting a bride not contained in our Manu - Mahābhārata distinguishes between Svāya-mbhuva Manu and Prācetasa Manu, former promulgating dharma-śāstra - these two works combined in the present Manu - extant Manu has 12 chapters and 2694 verses - its style - contents of Manu-smṛti - extent of literature known to Manusmṛti - the author of the Manusmṛti is not the first legislator - age of Manusmṛti - external evidence it: Medhātithi’s is first extant commentary - Viśvarūpa quotes 230 verses - Śaṅkara, Kumārila and Śabara refer to Manu - Bṛhaspati had the present text of Manu before him - Aśvaghoṣa in his Vajrasūcī quotes several verses from ‘Mānavadharma’ some of which are found in our Manu - Rāmāyaṇa (Kiṣkindhā 18. 30-32) contains Manu VIII. 318 and 316 - Manu attained present form long before 2nd century A. D. - there are earlier and later strata in Manu - contradictory statements as to Brāhmaṇa marrying a śūdra woman, about appropriate forms of marriage, about niyoga, about flesh-eating - Bühler's conclusion is that cosomological and philosophical portions in 1st and 12th books, rules about mixed castes and duties of castes in 10th book are later additions - all additions made before 3rd century A. D.- Manusmṛti has not suffered several recasts - quotations cited as Vṛddha Manu and Bṛhan-Manu are later than Manusmṛti - extant Manu older than Yājñavalkya - Manu mentions Yavanas, Kāmbojas, Śakas, Pahlavas and Cīnas - extant Manusmṛti composed between 2nd century B. C. and 2nd century A. D. - relation of Mahābhārata and Manu - conflict of views between Mandlik, Hopkins and Bühler - Hopkins holds that there was a mass of floating verses ascribed to mythical Manu on which both Manusmṛti and Mahābhārata drew - Bühler says that the floating mass of verses was not all attributed to Manu - Manu mentions stories and names that occur in the Mahābhārata but these names go into Vedic antiquities - Manu never names the Mahābhārata, while the latter often refers to 'rājadharmas or śāstra of Manu' or to 'what Manu said' - Both Hopkins and Bühler hold that the Anuśāsanaparva and Śāntiparva knew a Manusmṛti, but earlier books, whenever they speak of Manu, refer to floating mass of popular verses - this conclusion not correct - final conclusion, viz., long before 4th century B. C. there was a dharmaśāstra in verse attributed to Svāyambhuva Manu, there was another work on rājadharma attributed to Prācetasa Manu, that probably there was one work, then between 200 B. C. and 200 A. D. Manusmṛti was recast - extant Mahābhārata later than extant Manusmṛti - influence of Manu spread to Cambodia and others countries beyond India- Manu had several commentators, Medhātithi, Govindarāja, Kullūka, Nārāyaṇa, Rāghavānanda, Nandana and Rāmacandra - Asahāya commented on Manu - Udayakara is another commentator and so is Dharaṇīdhara - Nārāyaṇa flourished between 1100-1300 A. D. - Rāghavānanda later than 1400 A. D. - Vṛddha-Manu and Bṛhan-Manu - explanation as to how these originate.